The

· Volkmann's observations render it probable that the discriminSensibility of ating power of the retina is much greater than it could be, were the Feeling as a mean betwixt nervous fibres its ultimate elements. Estimating from the observed disTaste and crimination of an eye of ordinary power, he calculates that the retina is Sight. distinctly sensible to about the forty-thousandth part of an inch.

The great superiority of the eye, as a medium for perceiving the outer world, lies in this power of independent sensibility to minute points. I have already adverted to the distinction between the lower and higher senses in this particular. The nerve of vision must needs consist of a number of independent fibres maintaining their distinctness all the way to the brain, and capable of causing distinct waves of diffusion throughout the entire cerebral mass; every one of these many thousand impressions making a separate mental experience, and originating a distinct volition. We shall probably meet with no fact attesting more conspicuously the complexity, and yet the separateness of action of the cerebral system. We can easily satisfy ourselves of the reason why the cerebral hemispheres should be necessary to vision, considering what is thus implied in every instance of seeing whatsoever."-Bain's "The Senses and the Intellect." B. 1; chap. 2; p. 228.

END OF THE IDEA OF BODY-SENSE.

THE SECOND IDEA OF MAN.

PLATE II.

LEFT HAND SECTION.

THE IDEA OF INSTINCT.

25.—The Idea of Consciousness being simply that of Consciousness -a having in the Mind that which is already in the Spirit of the being in fact in a State of Spirit-Mindedness or Mindfulness-is thence also determined as the Primary Axis of the Spirit's Impulse or Instinct-of-Minding (par 4).

Thus there is much toiling on behalf of Family (par 9) and Appetite (par. 17) under the influences of the Spirit or Self-law-giving-Energies of Affection and Sense, during which we are perfectly unconscious of Family or Appetite-that is-during which, neither Family nor Appetite, although undoubtedly in the Spirit, ever come into the Mind,-consciousness being for the time entirely

Consciousness as the

Entrance-door of Mind.

engaged with the work in hand, or the Spirit of the work more immediately in hand fully occupying the Mind; and, on the other hand we may work steadily and strongly, and yet altogether mechanically, whilst thinking or mindful of quite other things, than the work itself, the Spirit of the Work carrying us along unconsciously, the Mind being elsewhere.

The Idea of Consciousness would therefore seem to imply, that which its etymology indeed indicates—a conjoint state of Spirit and Mind-or as already said—a state of Spirit-Minding, or Minding of the Spirit's state;-or a state in which Soul-Affection and Body-Sense not only energize, but are mindful of the Conditions, or of the internal and external puttings-together, in which they so energize.

"All that we know comes to us in what we call mind or consciousness. We may differ as to what mind is-as to the origin of this strange thing, or power, or organism, or mode of existence, which we call consciousness, and as to the gradations in which it may be found actually appearing up to man, or may be imagined as ascending beyond man. Nay, we may differ even as to the ultimate scientific necessity of that distinction between mind and matter, soul and body, which has come down sanctioned by immemorial usage, and pervades all our language. But we all talk of mind; nor, with whatever reserve of liberty to speculate what it is, or how it came to be, can we do otherwise. Nothing is known to us except in and through mind. It is in this consciousness, which each of us carries about with him, and which, be it or be it not the dissoluble