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it into self-poised, responsible life, is equally independent and primary; do we not in these two pillars of personality discover supports which lift the spiritual life into an entirely new region, which cannot be broken by all the blind giants of simple, physical induction that rnay bow themselves against them? If also it shall appear that the intellectual action of man is throughout different in kind from that of the animal; that we have no proof that the truly rational elements of thought ever enter the lower field of life, ever transform associations into comprehension, then shall we again see, that we have reached a new plane; not the completion of that which is below, but the commencement of that which is above; not to be explained from the earth upwards, but from the heavens downwards.

To estimate man outwardly, physically, is to judge a temple from the exterior, is to decide upon it by the order of its architecture, the bevel of its stones, the greatness of its workmanship, without entering its shrine, seeing its worship, or studying its ritual. So to judge man is as if we should pronounce on the supernatural claims of Christ by an inquiry into his human features and Jewish characteristics, in perfect oversight of the subject matter of the question. Man is to rank according to his spiritual constitution, and that it is the office of philosophy, and philosophy alone, to inquire into. We must go within the mind, see its structure and appliances, before we can know the dignity of the race. If this is denied us, if these portals are locked against us, we can only remain mute till the key shall be brought us.

Lesson 3 - 3. Correlative of physical knowledge - p.4

3. The second great office of philosophy is to furnish a counterpoise, a complement and corrective to the methods of natural science. It is not because we overlook the legitimacy and practical value of these methods, nor because we disparage induction, a chief builder in the temple