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of this direct knowledge. Sensations, intuitions are its own states and acts declared in consciousness. From these phenomena it may infer noumena, its own spiritual powers ami the physical forces about it. The being of both stand on the same basis of valid inference. Phenomena of sensation and action being present, and the idea of causation present, the two coalesce reflectively into the conclusion of spiritual and physical agencies expressed in them.

The three terms of the problem of perception are the external world, external both to mind and body the internal or mental world, and the nervous organism which mediates between them. The mind first recognizes its own phenomena of various orders; from these it infers their sources in itself and out of itself; later it learns the part which the organs of the body take in this interaction.

The analysis of Hamilton, and of a large share of the modern school of realists, (1) confounds agent and action, substance and qualities, noumena and phenomena, causes and effects. It for the moment overlooks the facts that causes can not be directly known, and that all direct knowledge is a knowledge of effects. (2.) It confuses the relation of consciousness and mental processes. Consciousness can embrace only phenomena of mind, and all direct knowledge belongs therefore exclusively to these phenomena. When an act of mind gives something not existing in the mind, that act is one of inference, whose premises simply are mental phenomena. The difference between intuitive and reflective knowledge for our present purpose lies just here, consciousness holds all the terms in the one case, and only the premises in the other. Intuition is a vision of the mind that completely searches the relation before it, and is wholly held in consciousness. If equals are added to equals the sums are equals. This axiom is not the statement of one