Now it is in nowise difficult to conceive of the human soul as much simpler than it is, and apart from that division of it into several faculties, which is at most, and properly, but an accident of its existence. One of the first among the modern philosophers of Germany, says somewhere of the soul, that the supposition of its existence is superfluous, and that it is a pure fiction.[A] But this statement was the result of his having abandoned in his system the true center of life and consciousness; whoever, on the contrary, adheres steadily thereto, will never concur in a position which simply, as contradicting the general feeling of human nature, requires no elaborate refutation. But as regards the two parts into which the soul is divided, viz., Reason and Fancy--these, at any rate, are no fiction, but exist really and truly within the consciousness, where, as in life itself, they often stand confronting each other in hostile array. This division can not well be called superfluous, but yet it does not admit of being considered absolutely necessary, and belonging to the soul’s original essence. If all thinking were a living cogitation--if the thinking and the loving soul had remained at unity in their true center, then the external methodical thought and the internal productive thinking, meditating, and invention, would not be separate and divorced--at least they would not come into hostile conflict with each other, but would rather be harmoniously combined in the living cogitation of the loving soul. The several forms, too, of a higher love and a higher endeavor, aye, every lawful earthly inclination, would be blended in this harmony of the soul, and no longer stand out as a separate and isolated faculty, occasionally conflicting with all the others. Even the conscience would no longer appear as a special act or function of the judgment, of a distinct and peculiar kind, but would be absorbed in the whole as a delicate internal sensibility and the pulse of the moral life.