Now how shall one see these conditions? They do "exist objectively"; or, to phrase it better, they have a true being independent of our minds. In this sense, as we have seen, every _a priori_ condition must be objective to the mind. What is objective to the Sense is not Space but a space, _i. e._ a part of Space limited by matter; and, after all, it is the boundaries which are the true object rather than the space, which cannot be "conceived" of if the boundaries be removed. Without further argument, is it not evident that there Space, like all other _a priori_ conditions, is object only to the Reason, and that as a condition of material existence? At the bottom of page 49 we have another of Mr. Spencer's psychological errors:--"For if Space and Time are forms of thought, they can never be thought of; since it is impossible for anything to be at once the _form_ of thought and the matter of thought." Although this topic has been amply discussed elsewhere, it may not be uninstructive to recur to it again. Exactly the opposite of Mr. Spencer's remark is the truth. The question at issue here is one of those profound and subtile ones which cannot be approached by argument, but can be decided only by a _seeing_. It is a psychological question pertaining to the profoundest depths of our being. If one says, "I see the forms of thought," and another, "I cannot see them," neither impeaches the other. All that is left is to stimulate the dull faculty of the one until he can see. The following reflections may help us to see. Mr. Spencer's remark implies that we have no higher faculty than the Sense and the Understanding. It implies, also, that we can never have any _self_-knowledge, in the fundamental signification of that phrase. We can observe the conduct of the mind, and study and classify the results; but the laws, the constitution of the activity itself must forever remain closed to us. As was said, when speaking of this subject under a different phase, the eye cannot see and study itself. It is a mechanical organism, capable only of reaction as acted upon, capable only of seeing results, but never able to penetrate to the hidden springs which underlie the event. Just so is it with the Sense and Understanding. They are mere mechanical faculties capable of acting as they are acted upon, but never able to go behind the appearance to its final source. On such a hypothesis as this all science is impossible, but most of all a science of the human mind. If man is enclosed by such walls, no knowledge of his central self can be gained. He may know what he _does_; but what he _is_, is as inscrutable to him as what God is. As such a being, he is only a higher order of brute. He has some dim perceptions, some vague feelings, but he has no _knowledge_; he is _sure_ of nothing. He can reach no ground which is ultimate, no _Rock_ which he knows is _immutable_. Is man such a being? The longings and aspirations of the ages roll back an unceasing NO! He