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Phil. of Disc., p. 339. Besides the affection of our bodily organs from without, and the sensation thereby produced in our minds, many writers admit a third link in the chain of phenomena, which they call a Perception, and which consists in the recognition of an external object as the exciting cause of the sensation. This perception, they say, is anact of the mind, proceeding from its own spontaneous activity; while in a sensation the mind is passive, being merely acted upon by the outward object. And according to some metaphysicians, it is by an act of the mind, similar to perception, except in not being preceded by any sensation, that the existence of God, the soul, and other hyperphysical objects, is recognized. The establishment of this comprehensive law has led to a change in the language in which the scientific world had been accustomed to speak of what are called the Forces of nature. Before this correlation between phenomena most unlike one another had been ascertained, their unlikeness had caused them to be referred to so many distinct forces. Now that they are known to be convertible into one another without loss, they are spoken of as all of them results of one and the same force, manifesting itself in different modes. This force (it is said) can only produce a limited and definite quantity of effect, but always does produce that definite quantity; and produces it, according to circumstances, in one or another of the forms, or divides it among several, but so as (according to a scale of numerical equivalents established by experiment) always to make up the same sum; and no one of the manifestations can be produced, save by the disappearance of the equivalent quantity of another, which in its turn, in appropriate circumstances, will re-appear undiminished. This mutual interchangeability of the forces of nature, according to fixed numerical equivalents, is the part of the new doctrine which rests on irrefragable fact. She was feeling better. She had big black eyes and she stared up at me and said:Honey, I thought they were going to kill you. I was sc-scared. Rob Trenton was halfway across the Customs shed when he found himself gazing at a familiar pair of broad shoulders, a tall loose-jointed figure, clad in tweeds. Have you got room? Rob asked. Then all at once there was a flare of light which shot up from the houseboat. The boat started to burn. A big pillar of flame shot up as though gasoline or something had been ignited. I crouched there watching, and I saw this woman standing out at the edge of the pier, her figure silhouetted by the burning boat. There was a ruddy reflection on the water, and after a moment, the sky, which was overcast, began to reflect back the flames. Herewith I convey my respects to a marvelous body of men, and to Dr. Alan Moritz for the work he has done in helping train many of these men so that they are more familiar with the extent to which expert medical minds can assist them in their investigations. To several of the arguments which have been urged against me, I have thought it useful to reply with some degree of minuteness; not from any taste for controversy, but because the opportunity was favorable for placing my own conclusions, and the grounds of them, more clearly and completely before the reader. Truth on these subjects is militant, and can only establish itself by means of conflict. The most opposite opinions can make a plausible show of evidence while each has the statement of its own case; and it is only possible to ascertain which of them is in the right, after hearing and comparing what each can say against the other, and what the other can urge in its defense. 150 § 6. We have now to consider according to what method these complex effects, compounded of the effects of many causes, are to be studied; how we are enabled to trace each effect to the concurrence of causes in which it originated, and ascertain the conditions of its recurrence—the circumstances in which it may be expected again to occur. The conditions of a phenomenon which arises from a composition of causes, may be investigated either deductively or experimentally. The brain worked better then. I said:Suppose you hold Mr. Wendel tonight and let me out. Thats splitting the difference. Ileft the place two hours after Hazel and Lester had taken my car away and I went out the back way. Quietly. That is, comparatively quietly. Id have done better if the Spanish hadn’t been hanging to me and begging me to stay the rest of the night where I’d be safe. She argued that all I could lose was sleep, if I stayed, and I told her that she had something there, undoubtedly, but that I had work to do. True! The employment of a proposition to prove that on which it is itself dependent for proof, by no means implies the degree of mental imbecility which might at first be supposed. The difficulty of comprehending how this fallacy could possibly be committed, disappears when we reflect that all persons, even the instructed, hold a great number of opinions without exactly recollecting how they came by them. Believing that they have at some former time verified them by sufficient evidence, but having forgotten what the evidence was, they may easily be betrayed into deducing from them the very propositions which are alone capable of serving as premises for their establishment.As if, says Archbishop Whately, “one should attempt to prove the being of a God from the authority of Holy Writ; which might easily happen to one with whom both doctrines, as fundamental tenets of his religious creed, stand on the same ground of familiar and traditional belief. Lester asked:What are you going to do about the guards? Im beginning to think they’re right. If Annie, God forbid, got hit by a bus, and they took her to the nearest hospital, they’d immediately discover she was nuts — if, in fact, she is — and transfer her to Bellevue, wouldn’t they? But we ourselves have been living with her strange behavior ever since she was sixteen, and none of us ever thought she was truly sick until Bertuzzi in Sicily laid all the cards on the table, and called a spade a spade. It’s possible, then, that she’s already in some hospital out there, suffering from a broken leg or a nose bleed, and no one has yet recognized that she may need... well... psychiatric help. This great generalization is often unfavorably criticised (as by Dr. Whewell, for instance) under a misapprehension of its real import. The doctrine, that the theological explanation of phenomena belongs only to the infancy of our knowledge of them, ought not to be construed as if it was equivalent to the assertion, that mankind, as their knowledge advances, will necessarily cease to believe in any kind of theology. This was M. Comtes opinion; but it is by no means implied in his fundamental theorem. All that is implied is, that in an advanced state of human knowledge, no other Ruler of the World will be acknowledged than one who rules by universal laws, and does not at all, or does not unless in very peculiar cases, produce events by special interpositions. Originally all natural events were ascribed to such interpositions. At present every educated person rejects this explanation in regard to all classes of phenomena of which the laws have been fully ascertained; though some have not yet reached the point of referring all phenomena to the idea of Law, but believe that rain and sunshine, famine and pestilence, victory and defeat, death and life, are issues which the Creator does not leave to the operation of his general laws, but reserves to be decided by express acts of volition. M. Comte’s theory is the negation of this doctrine. First (p. 315), supposing it true that there has hitherto been no well authenticated case of a breach in the uniformity of nature;the number of natural agents constantly at work is incalculably large; and the observed cases of uniformity in their action must be immeasurably fewer than one thousandth of the whole. Scientific men, we assume for the moment, have discovered that in a certain proportion of instances—immeasurably fewer than one thousandth of the whole—a certain fact has prevailed; the fact of uniformity; and they have not found a single instance in which that fact does not prevail. Are they justified, we ask, in inferring from these premises that the fact is universal? Surely the question answers itself. Let us make a very grotesque supposition, in which, however, the conclusion would really be tried according to the arguments adduced. In some desert of Africa there is an enormous connected edifice, surrounding some vast space, in which dwell certain reasonable beings, who are unable to leave the inclosure. In this edifice are more than a thousand chambers, which some years ago were entirely locked up, and the keys no one knew where. By constant diligence twenty-five keys have been found, out of the whole number; and the corresponding chambers, situated promiscuously throughout the edifice, have been opened. Each chamber, when examined, is found to be in the precise shape of a dodecahedron. Are the inhabitants justified on that account in holding with certitude that the remaining 975 chambers are built on the same plan?.