and lets it go at that. But if, discarding the scientific method, we
question matter from the philosophical standpoint, we shall find it less
obdurate.

Man, considered as a mind or spirit, consists of volition and
intelligence; or, what is the same, of emotion or affection, and of the
thoughts which are created by this affection. Nothing can be affirmed of
man as a spirit which does not fall under one or other of these two parts.
Now, a creature consisting solely of affections and thoughts must, of
course, have something to love and to think about. Man's final destiny is
no doubt to love and consider his Creator; but that can only be after a
reactionary or regenerative process has begun in him. Meanwhile, he must
love and consider the only other available object--that is, himself.
Manifestly, however, in order to bestow this attention upon himself, he
must first be made aware of his own existence. In order to effect this,
something must be added to man as spirit, enabling him to discriminate
between the subject thinking and loving, and the object loved and thought
of. This additional something, again, in order to fulfill its purpose,
must be so devised as not to appear an addition: it must seem even more
truly the man than the man himself. It must, therefore, perfectly
represent or correspond to the spiritual form and constitution; so that
the thoughts and affections of the spirit may enter into it as into their
natural home and continent.

This continent or vehicle of the mind is the human body. The body has two
aspects,--substance and form, answering to the two aspects of the mind,--
affection and thought: and affection finds its incarnation or
correspondence in substance; and thought, in form. The mind, in short,
realizes itself in terms of its reflection in the body, much as the body
realizes itself in terms of its reflection in the looking-glass: but it