B. That so far as the dictum expresses the fact, that within the sphere of conditions proper,--observing the distinction of conditions into two classes heretofore made,--the finite intellect must act under them, and see those objects upon which they lie, accordingly,--as, for instance, a geometrical figure must be seen in Time and Space,--so far it is true, and no farther. For instance: To see an eagle flying, is to see it under all the conditions imposed upon the bird as flying, and the observer as seeing. But when men intuit the _a priori_ truth, Malice is criminal, they perceive that it lies under no conditions proper, but is absolute and universal. We perceive, then, C. That for all mental operations which have as object pure laws and ideal forms, and that Being in whom all these inhere, this dictum is not true. The thinker may be conditioned in the proper sense of that term; yet he entertains objects of thought which are unconditioned; and they are not affected by it. Thus, it does not affect the universality of the principle in morals above noted that I perceive it to be such, and that necessarily. Assuming, then, that by the dictum, To think is to condition, is meant, not that the thinker, by the act of thinking, constructs the conditions, but that he recognizes in himself, as thinking subject, and in the object thought, the several conditions (proper) thereof,--the following statements will define the province of this dictum. 1. The Universe as physical object, the observing Sense, and the discursive Understanding, lie wholly within it. 2. Created spiritual persons, _as constituted beings,_ also lie wholly within it. _But it extends no farther._ On the other hand, 3. Created spiritual persons, in their capacities to intuit pure laws, and pure ideal forms; and those laws and forms themselves lie wholly without it. 4. So also does God the absolute Being in whom those laws and forms inhere. Or, in general terms, When conditions (proper) already lie upon the object thought, since the thinker must needs see the object under its conditions, it is true that, To think is to condition. But so far as it is meant that thinking is such a kind of operation that it cannot proceed except the object be conditioned, it is not true; for there are processes of thought whose objects are unconditioned.