Fellowes seemed still perplexed with his old difficulty. "I cannot help thinking," he began again, "that the 'spiritual faculty' acts by immediate 'insight,' and has nothing to do with 'logical processes' or 'intellectual propositions,' or the sensational or the imaginative parts of our nature; that it 'gazes immediately upon spiritual truth.' Now in the argument you have constructed, you have expressly implied the contrary. You have said, you know, that, even if you granted men to be in possession of 'spiritual and moral truth,' there might still be large space for a divinely constructed book from the reflex operation of the intellect, the imagination, and so forth, upon the products of the spiritual faculty; both directly, and also indirectly, inasmuch as external influences modify or stimulate them." "But," said I, "does not Mr. Newman himself, in the first part of his Treatise on the Soul, admit the reciprocal action of all these on the too plastic spiritual products; and as to 'logical and intellectual processes,' does he not continually employ them--for his system of opinions, though he will not allow them to be employed against it? And by what other means than through the intervention of your senses, by which you read his pages,--your imagination, by which you seize his illustrations,--your intellect, by which you comprehend his arguments, did he reclaim you, as you say he has done, from many of your ancient errors? How else, in the name of common sense, did he get access to your soul at all?" "I cannot pretend to defend Mr. Newman's consistency," said he, "in his various statements on this subject. I acknowledge I am even puzzled to find out how he did convince me, upon his hypothesis." "Are you sure," said I, laughing, "that he ever convinced you at all? However, all your perplexity seems to me to arise from supposing the spiritual powers of man to act in greater isolation from his other powers than is conceivable or even possible. Not apart from these, but in intimate conjunction with them, are the functions of the soul performed. The divorce between the 'spiritual faculties' and the intellect, which your favorite, Mr. Newman, has attempted to effect, is impossible. It is an attempt to sever phenomena which coexist in the unity of our own consciousness. I am bound in justice to admit, that there are others of our 'modern spiritualists' who condemn this attempt to separate what God hath joined so inseparably. Even Mr. Newman does practically contradict his own assertions; and outraged reason and intellect have avenged his wrongs upon them by deserting him when he has invoked them, and left him to express his paradoxes in endless perplexity and confusion. But this conversation is no bad preface to some observations on this important fallacy, (as I conceive,) which I have appended to the paper I have read, and, with your leave, I will finish with them." They assented, and I proceeded.