How, indeed, it could ever be doubted that thought is only of the conditioned, may well be deemed a matter of the profoundest admiration. Thought cannot transcend consciousness; consciousness is only possible under the antithesis of a subject and object of thought, known only in correlation, and mutually limiting each other; while, independently of this, all that we know either of subject or object, either of mind or matter, is only a knowledge in each of the particular, of the plural, of the different, of the modified, of the phenomenal. We admit that the consequence of this doctrine is,—that philosophy, if viewed as more than a science of the conditioned, is impossible. Departing from the particular, we admit, that we can never, in our highest generalizations, rise above the finite; that our knowledge, whether of mind or matter, can be nothing more than a knowledge of the relative manifestations of an existence, which in itself it is our highest wisdom to recognize as beyond the reach of philosophy,—in the language of St Austin,—‘_cognoscendo ignorari, et ignorando cognosci_.’ “The conditioned is the mean between two extremes,—two inconditionates, exclusive of each other, neither of which _can be conceived as possible_, but of which, on the principles of contradiction and excluded middle, one _must be admitted as necessary_. On this opinion, therefore, reason is shown to be weak, but not deceitful. The mind is not represented as conceiving two propositions subversive of each other, as equally possible; but only, as unable to understand as possible, either of two extremes; one of which, however, on the ground of their mutual repugnance, it is compelled to recognize as true. We are thus taught the salutary lesson, that the capacity of thought is not to be constituted into the measure of existence; and are warned from recognizing the domain of our knowledge as necessarily co-extensive with the horizon of our faith. And by a wonderful revelation, we are thus, in the very consciousness of our inability to conceive aught above the relative and finite, inspired with a belief in the existence of something unconditioned beyond the sphere of all comprehensible reality.” Clear and conclusive as this statement of the case appears when carefully studied, it is expressed in so abstract a manner as to be not very intelligible to the general reader. A more popular presentation of it, with illustrative applications, as given by Mr Mansel in his “Limits of Religious Thought,” will make it more fully understood. The following extracts, which I take the liberty of making from his pages, will suffice.