PROP. XXII.————
clove inseparably to all that could be known, and that this element must be thought of along with all that is thought of, he rather held that it was the senses, or our perceptive modes of cognition, which clove inseparably to all that could be known, and that these required to be thought of along with all that could be thought of. These, just as much as the ego, were held by him to be the subjective part of the total synthesis of cognition which could not by any possibility be discounted. Hence the unsatisfactory character of his ontology, which, when tried by the test of a rigorous logic, will be found to invest the Deity—the supreme mind, the infinite ego, which the terms of his system necessarily compel him to place in synthesis with all things—with human modes of apprehension, with such senses as belong to man—and to invest Him with these, not as a matter of contingency, but as a matter of necessity. Our only safety lies in the consideration—a consideration which is a sound, indeed inevitable, logical inference—that our sensitive modes of apprehension are mere contingent elements and conditions of cognition; and that the ego or subject alone enters, of necessity, into the composition of everything which any intelligence can know. By occupying this ground, we neither require, on the one hand, to invest the Deity with such senses as ours; nor, on the other hand, to assign to matter an existence irrespective of all intelligence. The
