we have marked out for the course of our speculations, or, rather, the end which we must strive, however imperfectly, yet at least to the best of our abilities, to attain to. And, accordingly, each of the four preceding Lectures, although in free sketchy outline, contains an attempt to put an end to and reconcile some particular schism among those which are the most marked and predominant in the consciousness, and which in essential points must disturb the whole of life. How far in these four introductory essays this problem has been satisfactorily or completely solved and happily settled, is a question which will be best and most fairly tested by the idea of philosophy, as having its true end and aim in the restoration of this corrupt consciousness to its sound state--to its original unity and full energy of life. The discord between philosophy itself and life was the first that I attempted to get rid of. But now, if in the place of abstract thought and the dialectical reason, we are entitled to look to the thinking and loving soul for the true center of man’s consciousness, then the imaginary partition-wall between science and life at once crumbles away. Our second Lecture was occupied with the discord which subsists between the finite and the infinite--the eternal and the perishable; and, because this involved a problem which can only be solved by life and reality, I therefore confined myself to pointing out the way in which we may hope to discover their unity and equation. With this view, I attempted to establish a vivid conviction that there is a true enthusiasm wherein the illimitable feeling manifests itself as actual, and that even the earthly passion of love assumes, in the holy union of fidelity and wedlock, the stamp of the indissoluble and eternal, and becomes the source of many divine blessings, and of many moral ties, which are stronger, and furnish a firmer moral basis to society, than any general maxims, or than any ethical theory which is built upon such notional abstractions, far more than upon the pregnant results of the experience of life. And lastly, in pure longing, I pointed out an effort of man’s consciousness directing itself to an infinite, eternal, and divine object. But, as this longing can only evince its reality by the fruits it brings forth, I reserved, to a future opportunity, the more precise determination of this question. The theme of our third Lecture was the existence and the reconciliation of that schism which, both in thought and life, divides the internal and the external worlds. If all knowing be a mere process of the reason, then must this discord between the inner and the outer be forever irreconcilable, and we should be utterly at a loss to conceive how a foreign and alien body could ever have found entrance from without into our Me, and become an object of its cognition. But if every species of knowing be positive--if, also, the cognition of the spiritual and divine be nothing else than an