mmaterial existences --the former receiving the impress of things
Objectively, or _ab externo_, the latter impressing its own ideas
on them Subjectively, or _ab interno_--the former a feminine or
passive, the latter a masculine or active principle; and

iii. Spirit--the Moral or Immortal principle, ruling through the
Will, and breathed into Man by the Breath of God."--"Progression
by Antagonism," pp. 2, 3.

24. On what authority does the writer assume that the moral is alone the
_Immortal_ principle--or the only part of the human nature bestowed by
the breath of God? Are imagination, then, and reason perishable? Is the
Body itself? Are not all alike immortal; and when distinction is to be
made among them, is not the first great division between their active
and passive immortality, between the supported body and supporting
spirit; that spirit itself afterwards rather conveniently to be
considered as either exercising intellectual function, or receiving
moral influence, and, both in power and passiveness, deriving its energy
and sensibility alike from the sustaining breath of God--than actually
divided into intellectual and moral parts? For if the distinction
between us and the brute be the test of the nature of the living soul by
that breath conferred, it is assuredly to be found as much in the
imagination as in the moral principle. There is but one of the moral
sentiments enumerated by Lord Lindsay, the sign of which is absent in
the animal creation:--the enumeration is a bald one, but let it serve
the turn--"Self-esteem and love of Approbation," eminent in horse and
dog; "Firmness," not wanting either to ant or elephant; "Veneration,"
distinct as far as the superiority of man can by brutal intellect be
comprehended; "Hope," developed as far as its objects can be made
visible; and "Benevolence," or Love, the highest of all, the most
assured of all--together with all the modifications of opposite feeling,
rage, jealousy, habitual malice, even love of mischief and comprehension
of jest:--the one only moral sentiment wanting being that of
responsibility to an Invisible being, or conscientiousness. But where,
among brutes, shall we find the slightest trace of the Imaginative
faculty, or of that discernment of beauty which our author most
inaccurately confounds with it, or of the discipline of memory, grasping
this or that circumstance at will, or of the still nobler foresight of,
and respec