appealing to the particular part of his nature, these systems are aiming at the attainment and exhibition of truth as it exists for all minds, of absolute truth, appealing to the universal part of man's nature. In these attempts they may be far from successful; but knowing what their aim is, and knowing that there must be a difference between truth considered as universal and absolute, ultimate and elementary, or truth as it is for all, and truth particular, relative, or as it is for some, we are in a position to comprehend their drift and scope; and although they may fail to convince us, we shall in general be able to understand them.
37. For example, throughout the whole history of philosophy we find sensible knowledge held in but slight esteem. The truths of the senses are denied to be truths at all in the proper and strict acceptation of the word truth, and we are referred away to some other form of truth, of which no very clear account is given. To the young student of philosophy this is a most disheartening and perplexing procedure. He cannot understand why the truths of sense should be set aside as of little or no account, and why another set of truths, which seem to him far less satisfactory, should be brought forward in their place. And in no work, either on philosophy or on its history, does he find any very satisfactory reason assigned for this preference. But let him be told, and let him be called upon to consider, that the truths of
