he enthusiasm that leads to noble deeds.

There is an abundant field for the application of pure psychology to
ethics, when it takes its own proper ground. The exact psychological
character of disinterested impulse needs to be assigned; and, if that
impulse can be fully referred to the sympathetic or social instincts and
habits, the supposed moral faculty is finally eviscerated of its
contents for all ethical purposes.

* * * * *

So far I have exemplified what seems to me real or genuine aims and
applications of metaphysical study. I now proceed to the objects that
are more or less factitious. We are here on delicate ground, and run the
risk of discrediting our pursuit, as regards the very things that in the
eyes of many people make its value.

First, then, as psychology involves all our sensibilities, pleasures,
affections, aspirations, capacities, it is thought on that ground to
have a special nobility and greatness, and a special power of evoking in
the student the feelings themselves. The mathematician, dealing with
conic sections, spirals, and differential equations, is in danger of
being ultimately resolved into a function or a co-efficient; the
metaphysician, by investigating conscience, must become conscientious;
driving fat oxen is the way to grow fat.

[MAN'S RELATIONS TO THE INFINITE.]

But to pass to a far graver application. It has usually been supposed
that metaphysical theory is more especially akin to the speculation that
mounts to the supernatural and the transcendental world. "Man's
relations to the infinite" is a frequent phrase in the mouth of the
metaphysician. Metaphysics is supposed to be "philosophy" by way of
eminence; and philosophy in the large sense has not merely to satisfy
the curiosity of the human mind, it has to provide scope for its
emotions and aspirations; in fact, to play the part of theology. In
times when the prevailing orthodox beliefs are shaken, some scheme of
philosophy is brought forward to take their place. If I understand
aright the drift of the German metaphysical systems for a century back,
they all more or less propose to themselves to supply the same spiritual
wants as religion supplies. In our own country, such of us as are not
under German influence put the matter differently; but we still consider
that we have something to say on the "highest questions". We are apt to
believe that on us more than on any other class of thinkers, do