given, what stronger proof can be desired of the existence of a CREATOR! Who but a Creator could furnish the materials of which both intuition and idea are composed! Hence the portion of information intended to be communicated to man by the first mental representation - INTUITION-is accurately conveyed the order and regularity of the phenomena in TIME and SPACE, and the constant round which they perform-the oak and the acorn. The information intended to be conveyed by IDEAS is that which is communicated through the channel of the "Moral Law," which must be considered sacred, as emanating from the Omnipotent, who communicates his will through this perfectly pure channel- the "CATEGORIES." They are the matter of which PRACTICAL REASON constructs all the precepts which express the will or "WORD OF GOD," as revealed by Jesus Christ. All we know of the world of SENSE is INTUITION; but we know not the CAUSE out of the mind which produces Sensation. Here there is something known-the Sensation and something not known, which is its CAUSE: this is called Knowledge à posteriori. All we know of the world of REASON is IDEA. Here, indeed, is a marked difference: in the knowledge of REASON all its resources lie in itself. The very matter of which it constructs its ideas is already in the mind- the "Categories”—which are pure principles. What, then, but perfectly pure information can be furnished by them! This is called Knowledge à priori, where both matter and form already lie in the mind. Logic proceeds in a very different manner. Totally regardless of this constitutive process, and finding an ample store of objects on which to exert its functions, it immediately proceeds to classify and regulate these ready-made objects of nature. It performs its operations in a very simple way, by placing each finished object under only one member of each TRIad. So that our rose will be arranged under its twelve JUDGMENTS in the following order: QUANTITY. Singular. One rose, Red rose. Subsisting rose. Absolute certainty. Logic, having established the twelve primitive ConCEPTIONS OF UNDERSTANDING as so many abstract notions, proceeds to arrange all nature into classes by its three primitive functions - Comparison, Reflection, Abstraction; in fact, it has no other way of procuring CONCEPTIONS from given INTUITIONS than by employing these universal conditions of all CONCEPTION. Thus, for instance-I see a fir, a willow, a lime; first, I compare these objects together, and I perceive that they differ from each other, with respect to their trunks, their branches, their leaves, and so on. I next reflect upon that in which they agree, or which is common to them, namely, a trunk, branches, and leaves. Lastly, I abstract from the size, figure, and so on, of their different parts; and in this manner I obtain the CONCEPTION of a Tree. So, with our rose, Logic acknowledges it to be a ready-made object of nature, and accordingly classes it under the CONCEPTION-rose in general. The Judging Faculty exercises its functions in two ways. It is not more remarkable than true, that we have but three distinct kinds of unity upon which to employ the judging power — INTUITION, CONCEPTION, IDEA. The different manner of uniting these three wholes will explain the nature of those two operations. When the INTUITION is immediately united to the CONCEPTION, the first operation is apparent; for the one is included in the other, that is to say, the INTUITION, grass, is comprehended under the CONCEPTION, green; which, with the third member, the copula, produces the Judgment—the grass is green. In all immediate judgments the subject and predicate are so intimately united that if you annul the one the other vanishes. Subject Copula + Predicate = Judgment. = Green Grass. = It must be abundantly evident that in all Knowledge the INTUITION, which is the matter of Knowledge, must stand in close and absolute connexion with the CONCEPTION, which is the form of Knowledge, or we should be reduced to the absurd position that there is matter without form a total impossibility. Hence the necessity of this Triad. But we must also remark that the connexion of these two essential ingredients in Judging does not admit of the intervention of any other notion, and consequently they are called immediate judgments. They may also be called instinctive, allowing no choice-likewise Judgments of UnderSTANDING and SENSE. It will best suit our purpose to call them Judgments of "SENSE," as every person perceiving "green grass can have no choice, but must immediately acknowledge the fact, and generate our Triad as above. This fully explains the nature of the first mode of judging. We cannot be too particular in investigating the nature of the second mode of Judging. Here all the three unities are called into play in order to constitute a mediate judgment. If I assert that "Heautontimorumenos can carry a man," we have before us an affirmative judgment; but certainly one that is neither self-evident nor instinctive; for this judgment requires a proof in order to obtain universal assent. This proof must be sought for, which act implies choice, that is, we must select from among our stock of Knowledge a CONCEPTION that equally relates to both subject and predicate. Till this is done, all is dark and dreary nothingness. The power, however, to choose CONCEPTIONS at pleasure is the peculiar property of REASON. Here no instinct avails. In this gift we far outstrip the brute. If we are fortunate in finding the proper CONCEPTION that bears upon the case, the difficulty is solved; till then, the thing is in utter darkness, and appears to be totally inexplicable. Thus our earth was for very many centuries considered as the immoveable centre of the universe. This judgment was firmly believed to be both correct and true; but it was neither the one nor the other. Yet Logic was satisfied with the false appearance. At length en |