Yet the man knows of himself that he _is_ a unity; he knows that all parts of his body have relation to _him_, and to each other; he knows that his senses of sight and hearing and touch and taste and smell are conjoined in the focus of his individual life, in his "I am;" he knows that all his faculties and powers, however much they may belong to different planes, spiritual or material, or may come under the inquisition of different Sciences, have an order of their own among each other--that there _is_ an ultimate Science of them--even though he be not yet wholly versed in it. And he knows, moreover, that in a grain of dust, or in an emerald, or in an orange, or in any object of Nature, the different attributes of the object--which the Sciences thus treat of separately--are only the reflexion of his different senses; so that the problem of the conjunction of different attributes in a body comes back to the same problem of the union of various senses and powers in himself--each individual object being only a case, externalised as it were, and made a matter of consciousness, of the general relation to each other of his own sensations and feelings. Knowing all his--I say--he sees that the understanding of Nature in general and of the laws or relations which he thinks he perceives among external things must always depend on the relations and laws which he tacitly assumes, or which he is directly conscious of, as existing between the various parts of his own being; and that the ultimate truth which Science--the divine Science--is really in search of is a moral or psychologic Truth--an understanding of what man is, and the discovery of the true relation to each other of all his faculties--involving all experience, and an exercise of every faculty physical, intellectual, emotional and spiritual, instead of one set of faculties only.