erial with the workman. It is as if one should say, "A working
cotton manufactory is the sum of its machines," excluding the
persons by whose guiding oversight all is done. Plainly, it may be
granted that all which man knows is brought in through the door of
the senses, without allowing the same of all that man is. We have
no warrant for pronouncing the identical coextensiveness of what
man learns to know and what he is created to be. The very
proposition, man knows something, presupposes three things, a
subject, an act, and an object. Whether the three exist and perish
together or not is matter for discussion, and not fairly to be
settled by forcibly lumping the heterogeneous three into
homogeneous unity.

In the present state of science it must be confessed that all
kinds of physical force whether mechanical, chemical, vital, or
nervous are drawn more or less directly from the sun, the material
reservoir of power for our solar system. This must be admitted,
although some recent materialists have pushed the doctrine so far
that they may be called the Parsees of the West. Whenever the
proper conditions for an animate being are furnished, a force
derived from the sun lifts matter from its stable equilibrium to
the level of organic existence. In due season, from its wavering
life struggle there, it decays back to the deep rest of insensate
earth.17 This is a truth throughout the organic realm, from the
bulb of a sea weed to the brain of a Casar. So much cannot be
denied. Every organism constantly receives from the universe food
and force, and as constantly restores in other forms the material
and dynamical equivalents of what it receives, and finally itself
goes to the sources whence it came. But the affirmation of this
for all within the physical realm is not the admission of it for
what subsists in an immeasurably higher rank and totally different
realm. Entering the psychical sphere, where we deal with a new,
distinct order of realities, not impenetrability, weight,
extension, but thought, affection, will, why may not this province
contain eternities, even though the other holds only mortalities?
It is a question to be examined on its own grounds, not to be put
aside with a foregone conclusion. In nature the cause endures
under all evanescent changes, and survives all phenomenal
beginnings and endings: so in spirit the causal personality, if
there be one, may outlast all the shifting currents of the outward
phenome