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420 him, tearing his being asunder, to feel the necessity under which he lies of obtaining strength, support, and repose, from a higher source:—thus is he led by philosophy to discover, in the bitter strife between consciousness and his passions, his own importunate seeking of the kingdom of heaven, as the only means through whose intervention his struggling and toilsome acts may be embodied and perpetuated in glorious and triumphant substances—his resistance of hatred changed by Divine grace into Christian love—and all his other resistances of evil (mere negative qualities) transmuted by the power of a celestial alchemy into positive and substantial virtues.

Thus philosophy brings man up to the points which Christianity postulates, as the conditions on which her blessings are to be bestowed. In revealing to man the strife, which, in the very act of consciousness, exists between himself and his whole natural man, philosophy, of course, brings him to entertain the desire that this strife should be composed. But the desire that this strife should be composed, is itself nothing but a seeking of the kingdom of heaven. It is no desire on man's part to give up the fight, to abandon the resistance of evil, but it is a determination to carry this resistance to its uttermost issues, and then, through Divine assistance, to get this resistance embodied in positive and enduring good. Thus philosophy having brought man up to the points so forcibly insisted on by Christianity—having taught him to "knock," to "ask," and to "seek"—having explained the grounds of these prerequisites (which Scripture postulates, but does not explain), she then leaves him in the hands of that more effective discipline, to be carried forward in the career of a brighter and constantly increasing perfectibility.

We will now conclude, by recapitulating very shortly the chief points of our whole discussion.

I. Our first inquiry regarded the method to be adopted, and the proper position to be occupied, when contemplating the phenomena of man, and, out of that contemplation, endeavouring to construct a science of ourselves. The method hitherto employed in psychological research we found to be in the highest degree objectionable. It is this: the fact, or act of consciousness, was regarded as the mere medium through which the phenomena, or "states of mind"—the proper facts of psychology, as they were thought to be—were observed. Thus consciousness was the point which was looked from, and not the point which was looked at. The phenomena looked at were our sensations, passions, emotions, intellectual states, &c., which might certainly have existed without consciousness, although, indeed, they could not have been known except through that act. The phenomenon looked from, although tacitly recognised, was in reality passed over without observation; and thus consciousness, the great fact of humanity, together with all its grounds and consequences, has been altogether overlooked in the study of man, while, in consequence of this oversight, his freedom, will, morality—in short, all his peculiar attributes, have invariably crumbled into pieces whenever he has attempted to handle them scientifically.

We trace this erroneous method, this false position, this neglect of the fact of consciousness, entirely to the attempts of our scientific men to establish a complete analogy between psychological and physical research; and, to follow the error to its fountain-head, we boldly trace it up to a latitude of interpretation given to the fundamental canon of the Baconian philosophy: "Homo, naturæ minister et interpres, de naturæ ordine tantum scit et potest, quantum observaverit, nec amplius scit aut potest."

As far as this great rule is held applicable to the study and science of nature, we admit it to be unexceptionable; but when we find it so extended in its application as to include man indiscriminately with nature, we must pause; and although this extension of its meaning should be shown to be in perfect accordance with the whole spirit of Bacon's writings, we must venture, in the name of philosophy, and backed by a more rigorous observation