consider all knowledge acquired. To speak of original knowledge, comports with the theory of innate ideas. By primary knowledge, I mean that which the mind has first. It is that which we obtain without any reasoning process, being received in the form of simple and direct cognitions. The reader's particular attention is here requested to the important distinction between cognitions and suggestions, and to the means by which we may know whether our perceptions are true.

In the third part, we consider the nature and sources of our secondary knowledge, or that which we obtain by a process of reasoning. This is the most trodden part of the path in mental science. Averse to needless innovation, I have endeavored, so far as justice to the subject allows, to abide by the classification and the use of terms adopted by the most approved authors, and have never materially differed from them without carefully stating their views and the reasons for dissent. I have felt constrained, however, to differ materially on some points, especially upon the subject of memory. It is hoped the reader will not pass slightly over this subject.

In the fourth part, we advance to a consideration of those intellectual faculties which distinguish man from the brute creation, and place him in relation to a higher order of beings. It is by virtue of these that, in an intellectual view, he is rendered, unlike the mere animal, capable of morality and religion. Phil osophical writers have ever failed to point out this distinction Iwith the clearness and fulness which it deserves. It is one of great interest and importance, both in its philosophical and religious aspects. It will be perceived that I differ from most writers respecting reason and judgment; still more respecting imagination.

Having thus accompanied the mind through its various stages of normal development, we notice, in the fourth part, its most important abnormal states. Respecting mesmeric states, I adopt no theories and profess no belief. To do thus, in a work like this, would be premature. My only aim has been briefly to state what may be considered as known on this subject. For this I rely, not on the declarations of professed "believers," much less on any observations of my own, but on the authority of eminently scientific physiologists. The facts relating to suspended animation and trance cannot fail to interest those who are disposed to know what powers the human soul is capable of exerting independently of the body.

sources.

The sixth part is devoted to a summary review of the leading philosophical schools. Every pupil ought, before leaving school, to obtain a correct general view of the history of philosophy, as an incentive and guide to future reading upon the subject. But it is nearly impossible to obtain this from any available And even if the sources were available, so many volumes, in various languages, replete with technical terms and conflicting theories, present too formidable a task for most young minds. It is hoped, therefore, that this brief compend will be found an acceptable article with which to conclude our study.

No person of taste can be indifferent to the ornaments of style. Indeed, in some works they are indispensable; success depends upon them. But in a work like this, the writer must strive, mainly, to be understood. If ornament is sometimes sacrificed to perspicuity, some indulgence is expected. Few are aware how difficult it is to write on subjects of this nature, in

language intelligible to all, without using the same words more frequently, and sometimes adopting more familiar illustrations, than a refined literary taste would dictate.

That the philosophy of the human mind should constitute a part of the study of every person, is undeniable. Some have thought it too elevated a subject, however, for youth at school. It ought, undoubtedly, to be one of the later in course, but should never be finally omitted. Every youth of decent attainments, under the guidance of a suitable teacher, is competent to understand its most essential truths; and unless he studies it at school, he ordinarily never does. Lighter reading, amusements, business, passing events engross his attention.

He accordingly goes through life ignorant of even the terms which define the powers and operations of his mind.

When he

hears or reads them, they convey to him no distinct meaning; when he employs them, he does not definitely know what he says. He listens to lectures, addresses, sermons relating to philosophy, morals and religion, under serious disadvantages. Sometimes an entire argument or illustration hinges on a single term of which he is ignorant. No defining dictionary can supply the place of that clear and enlarged knowledge of terms which is obtained by a thorough and systematic study of the subjects to which they relate.

When we further consider that the mind is to live forever; that, forsaken of the world, it is soon to be thrown upon its personal resources; and that its present training is preparatory to its future welfare, - those clear and earnest views of its powers, duties, and destinies, which this study affords, appear to be of the highest importance.

To all who are invested with the high and responsible office of teaching, I would therefore most respectfully and earnestly say, Inspire your pupils with a taste for this ennobling study; secure in them a fondness for it, while they are yet under your culture; arouse them to a wakeful consciousness of their powers, and to a stirring sense of their responsibilities; teach them to define and trace the operations of their minds, and to refer them to their appropriate objects. You will thus lay the foundation, and form the habits, favorable to an enduring progress in true knowledge. The study of the human mind, thus auspiciously commenced, prepares the way for the most sublime and glorious of all knowledge—THE SCIENCE OF GOD AND ETERNAL LIFE.

INTELLECTUAL PHILOSOPHY.

PART I.

PSYCHO-PHYSIOLOGY.

CHAPTER I.

LIFE.

RESPECTING the mysterious principle which we call Life, there have been various speculations. Some have identified it with caloric, meaning by the term, not heat, but the cause of heat. Heat is an effect, of which caloric, acting through a material substance, is the cause. That all the effects produced by life cannot be referred to this, will appear evident when we shall notice the peculiar operations of the vital principle. But even if it could be shown that life is caloric, the question returns, What is caloric? All we have gained is an exchange of names.

THE ATHEISTIC THEORY.

Some atheistic theorists have considered Life, and what we call Mind or Spirit, the same thing, and to be nothing more than the heat or agitation resulting from the action of caloric on elementary atoms. To this