This theory may be epitomized as follows:--"The Unconditioned denotes the genus of which the Infinite and Absolute are the species." This genus is inconceivable, is "negative of the conceivable itself." Hence both the species must be so also. Although they are thus incognizable, they may be defined; the one, the Infinite, as "that which is beyond all limits;" the other, the Absolute, as "a whole beyond all conditions:" or, concisely, the one is illimitable immensity, the other, unconditional totality. As defined, these are seen to be "mutually repugnant:" that is, if there is illimitable immensity, there cannot be absolute totality; and the reverse. Within these two all possible being is included; and, because either excludes the other, it can be in only one. Since both are inconceivable we can never know in which the conditioned or conceivable being is. Either would give us a being--God--capable of accounting for the Universe. This fact is assumed to be a sufficient ground for faith; and man may therefore rationally satisfy himself with the study of those matters which are cognizable--the conditioned. It is not our purpose at this point to enter upon a criticism of the philosophical theory thus enounced. This will fall, in the natural course, upon a subsequent page. We have stated it here, for the purpose of placing in that strong light which it deserves, another topic, which has received altogether too little attention from the opponents of the Limitists. Underlying and involved in the above theory, there is a question of _fact_, of the utmost importance. Sir William Hamilton's metaphysic rests upon his psychology; and if his psychology is true, his system is impregnable. It is his diagnosis of the human mind, then, which demands our attention. He has presented this in the following passage:--