As heretofore, there will be continual occasion to note how the doctrine of the Limitists, that the Understanding is man's highest faculty of knowledge, and the logical sequences therefrom respecting the laws of thought and consciousness vitiate their whole system. One of their most important errors is thus expressed:--"To be conscious, we must be conscious of something; and that something can only be known as that which it is, by being distinguished from that which it is not." "Thought cannot transcend consciousness; consciousness is only possible under the antithesis of 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." In other words, our highest possible form of knowledge is that by which we examine the peach, distinguish its qualities among themselves, and discriminate between them and the qualities of the apple. And Sir William Hamilton fairly and truly acknowledges that, as a consequence, science, except as a system of objects of sense, is impossible. The fact is, as has been made already sufficiently apparent, that the diagnosis by the Limitists of the constitution of the mind is erroneous. Their dictum, that all knowledge must be attained through "relation, plurality, and difference," is not true. There is a kind of knowledge which we obtain by a direct and immediate _sight_; and that, too, under such conditions as are no limitation upon the object thought. For instance, the mind, by a direct intuition, affirms, "Malice is criminal." It also affirms that this is an eternal, immutable, universal law, conditional for all possibility of moral beings. This direct and immediate sight, and the consciousness attending it, are _full_ of that one object, and so are occupied only with it; and it does NOT come under any forms of relation, plurality, and difference. So is it with all _a priori_ laws. The mode of the pure reason is thus seen to be the direct opposite of that of the Understanding and the Sense.