Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/282

 the gulph of an infinite series. But this would make our reason baffle the end and purpose of all reason, namely, unity and system. Or we must break off the series arbitrarily, and affirm an absolute something that is in and of itself at once cause and effect (causa sui) subject and object, or rather the absolute identity of both. But as this is inconceivable, except in a selfsciousness, it follows, that even as natural philosophers we must arrive at the same principle from which as transcendental philosophers we set out; that is, in a self-consciousness in which the principium essendi does not stand to the principium cognoscendi in the relation of cause to effect, but both the one and the other are co-inherent and identical. Thus the true system of natural philosophy places the sole reality of things in an, which is at once causa sui et effectus, —in the absolute identity of subject and object, which it calls nature, and which in its highest power is nothing else but self-conscious will or intelligence. In this sense the position of Malbranche, that we see all things in God, is a strict philosophical truth; and equally true is the assertion of Hobbes, of Hartley, and of their masters in ancient Greece, that all real knowledge supposes a prior sensation. For sensation itself is but vision nascent, not the cause of intelligence, but intelligence itself re-