2. The knowledge given by the Pure Reason. This is of _a priori_ laws, of these laws combined in pure archetypal forms, and of God as the Supreme Being who comprehends all laws and forms. A fundamental difference in the two modes of activity immediately strikes one's attention. In the former case, the mode was by distinguishment and _analysis_. In the latter it is by comprehension and _synthesis_. Take the idea of moral obligation to illustrate this topic. No one but a Limitist will, it is believed, contend against the position of Dr Hopkins, "that this idea of obligation or _oughtness_ is a simple idea." This being once acceded, carries with it the whole theory which the author seeks to maintain. How may "a simple idea" be known? It cannot be distinguished or analyzed. Being simple, it is _sui generis_. Hence, it cannot be known by plurality or relation, difference or likeness. If known at all, it must be known _as it is in itself_, by a spontaneous insight. Such, in fact, is the mode of the activity of the Pure Reason, and such are the objects of that activity. In maintaining, then, the doctrine of "intellectual intuition," M. Cousin was right, but wrong in subjecting all knowledge "to the conditions of plurality and difference." Near the close of the essay under examination Sir Wm. Hamilton states certain problems, which he is "confident" Cousin cannot solve. There is nothing very difficult about them; and it is a wonder that he should have so presented them. Following the passage--which is here quoted--will be found what appear simple and easy solutions. "But (to say nothing of remoter difficulties)--(1) how liberty can be conceived, supposing always a plurality of modes of activity, without a knowledge of that plurality;--(2) how a faculty can resolve to act by preference in a particular manner, and not determine itself by final causes;--(3) how intelligence can influence a blind power, without operating as an efficient cause;--(4) or how, in fine, morality can be founded on a liberty which at best only escapes necessity by taking refuge with chance;--these are problems which M. Cousin, in none of his works, has stated, and which we are confident he is unable to solve."