INTELLECTUAL PHILOSOPHY.

CHAPTER I.

INTRODUCTION.

Classification of the Sciences.

ALL substances may be ranged together under two general divisions, MATTER and MIND. This arrangement presents a twofold division of the sciences, to wit, PHYSICAL and MENTAL; a division not strictly universal, but sufficiently comprehensive for our present purpose.

Object of Mental Philosophy.

Mental Philosophy is the science of Mind, and of the human Mind in particular. Its object is a correct classification of the phenomena, for the purpose of a full and distinct development of the Powers, Susceptibilities, and Laws of the human Mind. This department of inquiry being completed, Mental Philosophy, as a science, then ascends to an investigation of the wide field of Moral Obligation, for the purpose of developing the extent, limits, and grounds of human responsibility.

We

What is to be expected from such Investigations. The field before us is of almost boundless extent. are not, therefore, to expect that any one treatise will present all that may be known of the human Mind. All that I hope to accomplish, is to introduce the inquirer to the science,

and give to his inquiries in respect to it, a right direction. His own investigations will then lead him to exhaustless treasures of wisdom and knowledge.

Mental Philosophy, as a Science, possible.

Every substance in existence is known, and can be known by us, through and only through its respective phenomena. This, with us, is the changeless condition of knowledge in respect to all realities which lie around us in the universe. Every power or substance in existence is knowable to us, so far only as we can know its phenomena. The question, then, whether Mental Philosophy is possible to us, depends wholly upon this, whether the Mind, in the action of its varied powers and susceptibilities, is so revealed to itself, that it can know its own operations or phenomena? To this question, but one answer can be given. We are so constituted, that we have a knowledge of whatever passes in the interior of our minds. This power, or law of our Mental Faculties, explain the fact in whatever manner we please, is denominated Consciousness, which is a faithful witness of whatever passes within us. On the authority of Consciousness, all men do and must rely. Here Scepticism itself assumes the garb of positive faith: for in the language of Descartes, "let a man doubt everything else, he cannot doubt that he doubts ;" and "he cannot doubt that he doubts" for this reason, that he cannot but rely, in some form or other, upon the testimony of his own Consciousness.

Not only are all things which pass within us given as phenomena of Consciousness, but we have also the power of retaining these phenomena under the eye of the mind, until we have fully resolved them into their original elements, and marked their characteristics. This power or exercise of the mind is denominated reflection, and is conditioned on the Will.

Mental Philosophy then becomes possible for the same reasons, and on the same conditions that physical science, or Natural Philosophy is possible. Facts equally undeniable, and equally distinct and palpable, are given as the foundation of both sciences. All that is required in either instance, is, that our researches be conducted upon right principles-that we introduce into our investigations nothing but actual facts, -that these facts be correctly arranged and classified,—and that none but legitimate conclusions be drawn from them.

The Method in conformity to which Psychological Researches should be conducted.

Having shown that Mental Philosophy, as a science, is possible, we will now contemplate the question in respect to the Method which should be adopted in conducting our investigations. Every philosopher commences his inquiries in conformity to a certain ideal of which he has conceived, and which he has assumed as involving the most perfect method in conformity to which such investigations can be conducted. A remark of Cousin on this point demands special attention. "As is the method of a philosopher, so will be his system; and the adoption of a method, decides the destiny of a philosophy." It becomes us, therefore, at the threshold of our inquiries, to stop, and with great care, determine the Method in conformity to which we are to investigate the powers, susceptibilities, and laws of the mysterious. substance before us. The following Principles I would propose as involving and announcing the true Method to be adopted.

1. We should present to our own minds, with great distinctness, the question, what are the facts which lie at the basis of all our conclusions in respect to this science; facts upon which all legitimate conclusions do and must rest? They are, as all must admit, the facts which lie under the eye of Consciousness. But what are these facts? In other words, what are the sole and exclusive objects of Consciousness? Not, surely, as Cousin observes, the "external world, or its Creator-not the substance, nature, essence, or Faculties of the soul itself." They are the soul in its manifestations—in the exercise of its various Faculties. Upon these all our conclusions in regard to the nature of these Faculties, as well as upon the nature of the soul itself, and of all other objects are based. As the sole basis of physical science, we have the phenomena of perception. As the basis of Psychology, we have the phenomena of Consciousness, and these only. As we know the mind only through its phenomena, or manifestations, so all legitimate conclusions in respect to it must be revealed and affirmed by these manifestations. Hence I remark,

2. That in pursuing our investigations according to the true Psychological Method, we shall commence with no questions in respect to the nature or essence of mind, whether

it is material or immaterial, or in respect to its various powers, or functions, nor in respect to the origin of mental phe nomena. All such questions are to be adjourned until we have observed and marked the characteristics, and classified the phenomena, or operations which now, in our present state of mental development, lie under the eye of Consciousness. The question, in regard to the origin of mental phe nomena, involves, as its foundation and starting point, a knowledge of such phenomena as they now exist. Otherwise we are inquiring after the origin of that of the nature of which we are profoundly ignorant. So also, if, before we have attained this knowledge, we study and attempt the resolution of questions pertaining to the nature or essence of the mind, or in respect to its Faculties, we violate the fundamental law of all correct philosophizing, to wit: that substances are known and are to be studied only through their phenomena. The true Psychological Method does not neglect any legitimate questions in respect to ontology, or the origin of mental phenomena. It simply adjourns these, till another preliminary department of inquiry has been completed.

In pursuing our inquiries in respect to mental phenomena, and in respect to the characteristics of particular phenomena, two rules of fundamental importance present themselves,to wit: Suppose or assume, as real, nothing which does not exist-and omit, or disregard, nothing which does exist.

3. The phenomena which lie under the eye of Consciousness clearly indicate a diversity of mental powers, or functions. In conformity to the true Psychological Method, a fundamental aim of the Mental Philosopher will be, to adopt those principles of classification by which these different powers or functions shall be distinctly revealed to the Mind. Two self-evident principles will guide him in determining the different powers or functions of the Mind. Phenomena, in their fundamental characteristics alike, are to be attributed to one and the same Faculty. Phenomena, in their fundamental characteristics unlike, suppose a diversity of powers or functions. Hence the vast importance of classification with exclusive reference to fundamental characteristics.

4. Amid the endlessly diversified phenomena of Consciousness, there are, in the depths of the Mind, particular phenomena, which reveal the Laws which govern the action of the different mental powers. One of the principal aims

of the Mental Philosopher, in conformity to a correct Psychological Method, will be, to fix upon, and develope those facts, or phenomena, by which the Laws of thought, feeling, and action, are revealed. No department of inquiry in the wide field of Mental science is of greater importance than this.

5. Having by careful reflection, and in conformity to correct principles, ascertained, classified, and arranged the phenomena of the Mind, as they now lie under the eye of Consciousness, a correct Psychological Method would then lead us to move the important questions pertaining to the origin of these phenomena, to Ontology, and to the nature, extent, limits, and grounds of Moral Obligation. This completes the circle of investigations in the wide domain of Mental Science. Much will be done for Philosophy, if this circle is completed according to the method above developed.

The above the only correct Psychological Method.

A moment's reflection will convince us, that this is the philosophical, and I may add, the only philosophical Method. The powers of nature, external and internal, are known to us only in their inanifestations, or through their respective phenomena. These manifestations must, of course, be known, or we must remain in total ignorance of the powers themselves.

This is the universal Method, the Method which lies at the basis of all real science pertaining to Matter or Mind. In pursuing our investigations in strict conformity to the principles of this Method, we shall be conducted to no conjectural conclusions, but to certain knowledge; provided we have marked with correctness existing phenomena, and have proceeded logically from facts thus given, to our conclusions. It puts us, to say the least, upon the right road to knowledge. If we "fall out by the way," the fault will be our own, and not that of the Method adopted.

If we arrive at correct conclusions, we shall, also, in the light of the Method pursued, understand and be able to assign the reasons for those conclusions, a most important attainment in the progress of mental development. If, on the other hand, we adopt any false conclusions, our Method itself presents the best means for their correction. No individual will long remain in the embrace of any important