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the phenomena of the universe; if we do not deny or limit the facts presented to us in our own spontaneous beliefs, in universal action and universal language, it is at once evident, that this idea must have an intuitive origin. Admittedly it transcends all experience, is wholly unapproachable by the senses. The presence of such a notion, evinced by language, by science, by philosophy, by our spontaneous and inevitable interpretation of events, is undeniable; to discard it as a purely fanciful notion superinduced on the facts, is to deny and not to explain the phenomena of the mind; is to construct our theories in neglect of facts too broad for them; is to invalidate an action of mind, as universal, as strong in the confidence and spontaneous trust of the mind itself, as any of its processes. This is to make our several forms of activity, intuitive and rationative, contradictory and self-destructive; is to bring one form of knowing from its own field into that of another faculty, and, because it fails to understand the diverse action of a power given on purpose to do a work different from its own, to expel, as fictitious and fanciful, conclusions wrought out by a native force of mind. Daily life pursues its hourly labors; natural science accomplishes its great achievements, following the clue of causation; and yet a speculation termed philosophy steps in to declare the light under which these processes proceed, false and deceptive. It seems to be light, and does marvelously well the work of light, and all men insist on using it as light; yet evidently it is not the waxen taper we are after. This, then, can not be our predetermined light, and as there is no other, it follows plainly that this is not light, but darkness rather. Correct ideas must come from experience, and be capable of its verification; this is not so reached, and cannot be so explained; therefore it is no valid notion. In all this there is a flagrant begging of the question. We thus put the grounds