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430 freedom,—or, we shall rather say, is evolved out of freedom. Its ground and origin is freedom.

But what are the explanatory grounds of freedom? We have but to ascertain what is the great law of bondage throughout the universe, and, in its opposite, we shall find the law or grounds of freedom. The law of bondage throughout the universe is the law of cause and effect. In the violation, then, of this law, true freedom must consist. In virtue of what, then, do we violate this law of bondage or causality? In virtue of our human will, which refuses to submit to the modifications which it would impose upon us. Human will thus forms the ground of freedom, and deeper than this we cannot sink. We sum up our deduction thus: The "I" is evolved out of the act of consciousness—the act of consciousness is evolved out of an act of antagonism put forth against all the derivative modifications of our being: This act of antagonism is evolved out of freedom; and freedom is evolved out of will; and thus we make will the lowest foundation-stone of humanity.

Thus have we resolved, though we fear very imperfectly, the great problem—How does Consciousness come into operation? the law of antagonism, established by facts, between the natural and the conscious man, being the principle upon which the whole solution rests.

V. In discussing the consequences of the act of consciousness, we endeavoured to show how this act at once displaces our sensations, and, in the vacant room, places the reality called "I," which, but for this active displacement of the sensations, would have had no sort of existence. We showed that the complex phenomenon in which this displacing and placing is embodied, is perception. The "I," therefore, is a consequence of the act of consciousness; and a brighter phase of it is presented when the state which the act of consciousness encounters and displaces is a passion instead of being a sensation. We showed that morality originates in the antagonism here put forth. But we have already expressed ourselves as succinctly and clearly as we are able on these points; and, therefore, we now desist from adding any more touches to this very imperfect Outline of the Philosophy of Human Consciousness.