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of forces, whose existence it can verify by no sense, and must leave with its own assured conviction. Deny these supports and it must yet seek for them, and believe in them, and talk about them every moment of its life. These judgments by which we spread the phenomenal over the actual, by which we search out the streams of force, and feel the under-flow of divine power, are among the most constant and radical of any we ever make. It is evident, however, that they do not rest on resemblance merely, since the cause is never in any way phenomenally known, save through its effects, and therefore furnishes no hold for a comparison. Of course we mean the actual cause, and not the phenomenal cause, that is the effect just previous to the effect under consideration. We mean the very heat and not the taper, which is itself in its visible form an effect, and not a cause. In the third form of judgment we unite the sensible and the transient to the insensible and permanent through a pure intuitive movement of mind. "What was understood to be, also understood in relation to other things that are, is now referred to hidden sources or causes. We do this under two notions. That of causation and that of spontaneity. In this third class of judgments we refer effects to causes and acts to agents. It is then the general office of judgment to unite the phenomenal and the intuitive, the perceptive and the purely intuitional elements of mind, in the rational apprehension and use of the former. Reasoning is the interlock of these judgments, a chain of these conclusions by which remote points are united, and discloses therefore no new power.

Lesson 41 - 13. A second use of the word conceive - p.170

13. Before passing from the judgment, we wish to mark a second use of the word conceive, leading to further obscurity. By a statement, that an idea, for instance that of infinity, is inconceivable, seems sometimes to be meant, that the judgment cannot grapple it, that it can not be