A profound analysis will further lead to the conclusion that if ideas of reason are not chronologically antecedent to sensation, they are, at least, the logical antecedents of all cognition. The mere feeling of resistance can not give the notion of without the à priori idea of space. The feeling of movement of change, can not give the cognition of event without the rational idea of time or duration. Simple consciousness can not generate the idea of personality, or selfhood, without the rational idea of identity or unity. And so the mere "feeling of dependence," of finiteness and imperfection, can not give the idea of God, without the rational à priori idea of the Infinite, the Perfect, the Unconditioned Cause. Sensation is not knowledge, and never can become knowledge, without the intervention of reason, and a concentrated self feeling can not rise essentially above animal life until it has, through the mediation of reason, attained the idea of the existence of a Supreme Being ruling over nature and man. Mere feeling is essentially blind. In its _pathological_ form, it may indicate a want, and even develop an unconscious appetency, but it can not, itself, reveal an _object_, any more than the feeling of hunger can reveal the actual presence, or determine the character and fitness, of any food. An undefinable fear, a mysterious presentiment, an instinctive yearning, a hunger of the soul, these are all irrational emotions which can never rise to the dignity of knowledge. An object must be conjured by the imagination, or conceived by the understanding, or intuitively apprehended by the reason, before the feeling can have any significance. Regarded in its _moral_ form, as "the feeling of obligation," it can have no real meaning unless a "law of duty" be known and recognized. Feeling, alone, can not reveal what duty is. When that which is right, and just, and good is revealed to the mind, then the sense of obligation may urge man to the performance of duty. But the right, the just, the good, are ideas which are apprehended by the reason, and, consequently, our moral sentiments are the result of the harmonious and living relation between the reason and the sensibilities.