o anything else, and registers only
predictions and subsumptions, or static resemblances and differences.
Nothing could be more unlike the methods of dogmatic theology than
those of this new logic. Let me quote in illustration some passages
from the Scottish transcendentalist whom I have already named.

"How are we to conceive," Principal Caird writes, "of the reality in
which all intelligence rests?" He replies: "Two things may without
difficulty be proved, viz., that this reality is an absolute Spirit,
and conversely that it is only in communion with this absolute Spirit
or Intelligence that the finite Spirit can realize itself. It is
absolute; for the faintest movement of human intelligence would be
arrested, if it did not presuppose the absolute reality of
intelligence, of thought itself. Doubt or denial themselves presuppose
and indirectly affirm it. When I pronounce anything to be true, I
pronounce it, indeed, to be relative to thought, but not to be relative
to my thought, or to the thought of any other individual mind. From
the existence of all individual minds as such I can abstract; I can
think them away. But that which I cannot think away is thought or
self-consciousness itself, in its independence and absoluteness, or, in
other words, an Absolute Thought or Self-Consciousness."

Here, you see, Principal Caird makes the transition which Kant did not
make: he converts the omnipresence of consciousness in general as a
condition of "truth" being anywhere possible, into an omnipresent
universal consciousness, which he identifies with God in his
concreteness. He next proceeds to use the principle that to
acknowledge your limits is in essence to be beyond them; and makes the
transition to the religious experience of individuals in the following
words:--

"If [Man] were only a creature of transient sensations and impulses, of
an ever coming and going succession of intuitions, fancies, feelings,
then nothing could ever have for him the character of objective truth
or reality. But it is the prerogative of man's spiritual nature that
he can yield himself up to a thought and will that are infinitely
larger than his own. As a thinking self-conscious being, indeed, he
may be said, by his very nature, to live in the atmosphere of the
Universal Life.

As a thinking being, it is possible for me to suppress and quell in my
consciousness every movement of self-assertion, every notion and
opinion that is merely