determines, and limits the materials furnished to it by the fancy. Thus, then, the place which the fancy--with all the powers, emotions, and impressions which belong to it--assumes relatively to the external world, is subordinate and ministerial, since it is only within certain prescribed limits that it can duly make use of its rich productive energies, realize its inmost ideas, and act upon them. Here, therefore, the first place belongs to the ordering and determining reason, and which here ought to hold the helm. In this respect it may justly be called the regulative faculty. And yet, since the reason is, so to speak, only one half of the soul, it must not pretend to exclusive authority; while, on the other hand, it is but little likely that that which we may have set before our mind and imagination as the innermost wish of our hearts, will simply on that account prove invariably a real and lasting good. I called the understanding and the will, the reason and the fancy, the four principal branches of the human consciousness, of which all other mental powers or faculties of the soul, usually ascribed to man, are but so many offshoots. These other powers, however, can not with perfect propriety be called subordinate, since in another point of view they may, perhaps, be entitled to assume a higher rank. _Assigned_[16] faculties is, therefore, what I should prefer to term them. Now of such faculties belonging to the domain of the combining and distinguishing reason, the memory and the conscience are pre-eminently to be mentioned. For the memory also in another way is a combining, just as the conscience is a distinguishing faculty--the latter, however, being so not only in another, but even in a far higher sense. But we must postpone for the present the further consideration of this matter, and consider rather those faculties or functions which are under the influence of, or at least immediately connected with, the fancy. These are the senses, and the inclinations or instincts. With regard, then, to the senses: in the first place, I would simply call your attention to the fact, that the triple principle of human existence--according to which the latter consists of a spirit or mind, of a soul, and of a living body or a bodily manifestation--is repeated as it were in miniature in every smaller and narrower sphere of man’s consciousness. This is especially the case with the external senses. Thus viewing them, however, we should have to reckon but three senses instead of the usual number of five. This can be managed easily enough by taking the three lower and counting them as one, since they constitute pre-eminently the corporeal sense, as contradistinguished from the other two, which are both higher and more incorporeal. For to the three lower senses, not only is a material contact indispensable, but also, as in the case of smell, a sort of chemical assimilation with matter. No doubt, in the act