this, because such is their nature and relation to the Deity, that one cannot be endowed with a faculty capable of attaining the knowledge in question. Such for instance are the questions, How is God self-existent, how could he be eternal, how exercise his power, and the like? These are questions respecting which no possible reason can arise why we should know them, except the gratification of curiosity, which in reality is no reason at all, and therefore the inability in question is no detriment to man. By the discussion which may now be brought to a close, two positions seem to be established. 1. That we have, as Mr. Spencer affirms, a positive consciousness that the absolute Being is, and that this and all which we can logically deduce from this are objects of knowledge to us; in other words, that the system advocated in this volume directly follows from that premiss. 2. That any doctrine of "indefinite consciousness" is erroneous, that the vagueness is not in consciousness, but in our knowledge; and further, that the hypothesis of a consciousness of the "raw material of thought" is absurd. "THE RECONCILIATION." It would naturally seem, that, after what is believed to be the thorough refutation of the limitist scheme, which has been given in the preceding comments on Mr. Spencer's three philosophical chapters, the one named in our heading would need scarce more than a notice. But so far is this from being the case, that some of the worst features in the results of his system stand out in clearest relief here. Before proceeding to consider these, let us note a most important admission. He speaks of his conclusion as bringing "the results of speculation into harmony with those of common sense," and then makes the, for him, extraordinary statement, "Common Sense asserts the existence of reality." In these two remarks it would appear to be implied that Common Sense is a final standard with which any position most be reconciled. The question instantly arises, What is Common Sense? The writer has never seen a definition, and would submit for the reader's consideration the following. Common Sense _is the practical Pure Reason_; it is that faculty by which the spiritual person sees in the light of consciousness the _a priori_ law as inherent in the fact presented by the Sense. For the sake of completeness its complement may be defined thus: Judgment is the practical Understanding; it is that faculty by which the spiritual person selects such means as he thinks so conformed to that law thus intuited, as to be best suited to accomplish the object in view. A man has good Common Sense, who quickly sees the informing law in the fact; and good judgment, who skilfully selects and adapts his means to the circumstances of the case, and the end sought. Of course it will not be understood that it is herein implied that every person who exercises this faculty has a defined and systematic knowledge of it.