have their origin, is undoubtedly chimerical, and as against that
the positivists are unquestionably right. But to maintain that
man has no intelligence of any thing beyond the fact, no
intuition or intellectual apprehension of its principle or cause,
is equally chimerical. The human mind cannot have all science,
but it has real science as far as it goes, and real science is
the knowledge of things as they are, not as they are not.
Sensible facts are not intelligible by themselves, because they
do not exist by themselves; and if the human mind could not
penetrate beyond the individual fact, beyond the mimetic to the
methexic, or transcendental principle, copied or imitated by the
individual fact, it could never know the fact itself. The error
of modern philosophers, or philosopherlings, is in supposing the
principle is deduced or inferred from the fact, and in denying
that the human mind has direct and immediate intuition of it.

Something that transcends the sensible order there must be, or
there could be no development; and if we had no science of it, we
could never assert that development is development, or
scientifically explain the laws and conditions of development.
Development is explication, and supposes a germ which precedes
it, and is not itself a development; and development, however far
it may be carried, can never do more than realize the
possibilities of the germ. Development is not creation, and
cannot supply its own germ. That at least must be given by the
Creator, for from nothing nothing can be developed. If authority
has not its germ in nature, it cannot be developed from nature
spontaneously or otherwise. All government has a governing will;
and without a will that commands, there is no government; and
nature has in her spontaneous developments no will, for she has