“Consultor audax, et Promethei potens Facinoris animi! quis tibi dedit deus Hæc intueri sæculis longe abdita, Oculosque luce tinxit ambrosia tuos? Tu mentis omnis, at tuæ nulla est capax. Hoc laude solus fruere: divinum est opus Animam creare; proximum huic, ostendere. “Hic cerno levia affectuum vestigia, Gracilesque Sensus lineas; video quibus Vehantur alis blanduli Cupidines, Quibusque stimulis urgeant Iræ graves, Hic et Dolores et Voluptates suos Produnt recessus; ipsi nec Timor latet.” FOOTNOTES: [37] Ep. i. v. 61-68. Works, vol. III. p. 5, 6. [38] Pleasures of Imagination, Book III. v. 526-535. [39] Inquiry into the Relation of Cause and Effect, 2d edition, p. 32, 33. [40] Inquiry into the Relation of Cause and Effect, 2d edition, p. 26-30. with some alterations and exclusions. LECTURE XI. APPLICATION OF THE LAWS OF PHYSICAL INQUIRY, TO THE PHILOSOPHY OF MIND, CONCLUDED.--ON CONSCIOUSNESS, AND ON MENTAL IDENTITY. In my last Lecture, Gentlemen, I considered, very fully, the two species of inquiry which the philosophy of _mind_ admits in exact analogy to the two species of inquiry in the philosophy of _matter_,--the consideration of the mental phenomena, as _successive_, and therefore susceptible of arrangement in the order of their succession, as causes and effects,--and the consideration of them as _complex_, and therefore susceptible of analysis. I stated to you, that it was chiefly, if not wholly, in this latter view, as analytical, that I conceived the philosophy of mind to be a science of progressive discovery; though, as a science of analogy, it has not merely produced results, as astonishing, perhaps, in some cases, as any of those which the analysis of matter has exhibited, but presents still a field of inquiry, that may be considered as inexhaustible; since the mind cannot exist, without forming continually new combinations, that modify its subsequent affections, and vary, therefore, the products, which it is the labour of our intellectual analysis to reduce to their original elements.