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of knowledge, one that has commenced and is carrying briskly onward some of its most showy and serviceable portions, that we urge the rank of philosophy; but for this end, that the two may be seen to be truly supplemental each to each, that the arrogance of science and its supercilious denials may be seen to so cut down the scope of human faculties and hopes as to make knowledge itself comparatively trivial and nugatory. It is the nature of the mind that knows that gives significancy to knowing, and if this term, the one most intimate to ourselves, in which alone we are deeply concerned, is to be excluded from knowledge; if the disembodied spirit, the mind itself, is to be left wandering in the limbo of things forever uncertain and unknowable, then, indeed, is it a most minute and unsatisfactory gain, that our unexplored and unfathomed powers lay hold for a little of the things about them; a small matter that the stream, rushing on, we know not whither, yields a troubled reflection of the shrubs on its banks.

We claim that the knowledge that centres directly in mind, in its moral and intellectual powers, and in the social, civil, and religious actions that arise immediately from them, is a full half of all knowledge; and that the methods of reasoning employed in these departments, while very different from the naked inductions of science, constitute the nobler moiety of intellectual life. We urge attention to philosophy, because the sphere of thought cannot be complete without it, cannot be rounded into a well-balanced and stable orb.

If there has been one development more preposterous than all others in the growth of knowledge, that development is Positive Philosophy a scheme that scouts metaphysics, and yet can do it on no other than metaphysical grounds; that determines what may be known and what may not be known, and puts among the things to be discarded