point to give perspective to our intellectual aim, it is hard to see any empirical title by which we may deny the legitimacy of gnosticism's claims. That we are not as yet near the goal it prefigures can never be a reason why we might not continue indefinitely to approach it; and to all sceptical arguments, drawn from our reason's actual finiteness, gnosticism can still oppose its indomitable faith in the infinite character of its potential destiny.
Now, here it is that the physiologist's generalization, as it seems to me, may fairly come in, and by ruling any such extravagant faith out of court help to legitimate our personal mistrust of its pretensions. I confess that I myself have always had a great mistrust of the pretensions of the gnostic faith. Not only do I utterly fail to understand what a cognitive faculty erected into the absolute of being, with itself as its object, can mean; but even if we grant it a being other than itself for object, I cannot reason myself out of the belief that however familiar and at home we might become with the character of that being, the bare being of it, the fact that it is there at all, must always be something blankly given and presupposed in order that conception may begin its work; must in short lie beyond speculation, and not be enveloped in its sphere.
Accordingly, it is with no small pleasure that as a student of physiology and psychology I find the only lesson I can learn from these sciences to be one that corroborates these convictions. From its first dawn to its highest actual attainment, we find that the cognitive faculty, where it appears to exist at all, appears but as one element in an organic mental whole, and as a minister to higher mental powers,—the powers
