unenlivened and stagnant understanding! To remain unintelligible to such a mind, exclaims Schelling on a like occasion, is honor and a good name before God and man. "Philosophy is employed on objects of the _inner sense_, and cannot, like geometry, appropriate to every construction a corresponding _outward_ intuition.... Now the inner sense has its direction determined for the greater part only by an act of freedom. One man's consciousness extends only to the pleasant or unpleasant sensations caused in him by external impressions; another enlarges his inner sense to a consciousness of forms and quantity; a third, in addition to the image, is conscious of the conception or notion of the thing; a fourth attains to a notion of his notions--he reflects on his own reflections; and thus we may say without impropriety, that the one possesses more or less inner sense than the other.... "The postulate of philosophy, and at the same time the test of philosophical capacity, is no other than the heaven-descended KNOW THYSELF. And this at once practically and speculatively. For as philosophy is neither a science of the reason or understanding only, nor merely a science of morals, but the science of BEING altogether, its primary ground can be neither merely speculative nor merely practical, but both in one. All knowledge rests upon the coincidence of an object with a subject. For we can _know_ only that which is true; and the truth is universally placed in the coincidence of the thought with the thing, of the representation with the object represented." Coleridge then puts and argues the two alternatives. 1. Either the Objective is taken as primary, and then we have to account for the supervention of the Subjective which coalesces with it, which natural philosophy supposes. 2. Or the Subjective is taken as primary, and then we have to account for the supervention of the objective, which spiritual philosophy supposes. The Transcendentalist accepts the latter alternative.