of the human mind applied practically to the human mind,--enriching it, indeed, with all that is useful or ornamental in knowledge, but at the same time giving its chief regard to objects of yet greater moment--averting evil, which all the sciences together could not compensate, or producing good, compared with which all the sciences together are as nothing. FOOTNOTES: [7] Essay on the Human Understanding.--Introd. sect. 6, 7. [8] Pope's Essay on Man, Ep. iv. v. 73-76. [9] Seneca, de Ira, lib. ii. cap. 9. [10] Pope's Universal Prayer, v. 25-32. [11] Inquiry concerning the Human Understanding, sec. I. [12] Tacitus, edit. Lipsii, p. 484, 5. [13] Essay on Criticism, v. 15, 16. LECTURE IV. RELATION OF THE PHILOSOPHY OF MIND TO THE CULTIVATION OF MORAL FEELING. We have already, Gentlemen, considered the relation which the _Philosophy of Mind_ bears to the _Sciences in general_, and its particular application to those sciences and arts, in which the mind is not merely the instrument with which we carry on our intellectual operations, but the very subject on which we operate, as in the great arts of reasoning, and persuading, of delighting with all the charms of poetry and eloquence, of judging of the degrees of excellence that have been attained in these delightful arts; and, still more, its application to the noblest, though, in proportion to its value, the least studied of all the arts, the art of _education_. It remains still, to point out some moral effects which the study of the Science of Mind produces in the _inquirer himself_, effects which may not be obvious at first sight, but which result from it, as truly as the intellectual advantages already pointed out.