One of the first acts of the human mind is to take hold of and appropriate what meets the senses, and herein lies a chief distinction between man’s and a brute’s use of them. Brutes gaze on sights, they are arrested by sounds; and what they see and what they hear are mainly sights and sounds only. The intellect of man, on the contrary, energizes as well as his eye or ear, and perceives in sights and sounds something beyond them. It seizes and unites what the senses present to it; it grasps and forms what need not have been seen or heard except in its constituent parts. It discerns in lines and colours, or in tones, what is beautiful and what is not. It gives them a meaning, and invests them with an idea. It gathers up a succession of notes into the expression of a whole, and calls it a melody; it has a keen sensibility towards angles and curves, lights and shadows, tints and contours. It distinguishes between rule and exception, between accident and design. It assigns phenomena to a general law, qualities to a subject, acts to a principle, and effects to a cause. In a word, it philosophizes; for I suppose Science and Philosophy, in their elementary idea, are nothing else but this habit of _viewing_, as it may be called, the objects which sense conveys to the mind, of throwing them into system, and uniting and stamping them with one form. This method is so natural to us, as I have said, as to be almost spontaneous; and we are impatient when we cannot exercise it, and in consequence we do not always wait to have the means of exercising it aright, but we often put up with insufficient or absurd views or interpretations of what we meet with, rather than have none at all. We refer the various matters which are brought home to us, material or moral, to causes which we happen to know of, or to such as are simply imaginary, sooner than refer them to nothing; and according to the activity of our intellect do we feel a pain and begin to fret, if we are not able to do so. Here we have an explanation of the multitude of off-hand sayings, flippant judgments, and shallow generalizations, with which the world abounds. Not from self-will only, nor from malevolence, but from the irritation which suspense occasions, is the mind forced on to pronounce, without sufficient data for pronouncing. Who does not form some view or other, for instance, of any public man, or any public event, nay, even so far in some cases as to reach the mental delineation of his appearance or of its scene? yet how few have a right to form any view. Hence the misconceptions of character, hence the false impressions and reports of words or deeds, which are the rule, rather than the exception, in the world at large; hence the extravagances of undisciplined talent, and the narrowness of conceited ignorance; because, though it is no easy matter to view things correctly, nevertheless the busy mind will ever be viewing. We