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It is a purely logical principle, itself based upon the principle of contradiction; inasmuch as it makes complete abstraction of the content and attends merely to the logical form of the cognition.
While Kant treats religion as an appendix to ethics, and Hegel, with a one-sidedness which is still worse, reduces it to an undeveloped form of knowledge, Schleiermacher recognizes that it is not a mere concomitant phenomenon whether an incidental result or a preliminary stage of morality or cognition, but something independent, co-ordinate with volition and cognition, and of equal legitimacy.
Lord Bacon tells us that the knowledge acquired in the schools is power; but it is weakness itself, if compared with that form and species of cognition which is given to the mind of man by the workings of conscience in the light of the Divine countenance.
Cognition through inspiration and intuition is attainable only by means of psycho-spiritual exercises, and they resemble those meditations practiced for the attainment of imagination which have already been described.
To discard it on that ground would be to discard all reasoned knowledge and to deny altogether the validity of thought. If intelligence is assumed to be an organ of cognition and a vehicle for truth, a given hypothesis about the causes of perception can only be discarded when a better hypothesis on the same subject has been supplied.
The most important of the fundamental assumptions concerns the relation, the nature, and the mission of the two faculties of cognition.
This twofold conception of happiness is Aristotelian, even as expressed by Thomas under the distinction of perfect and imperfect happiness; but when he goes on to associate perfect happiness with the future life only, to found an argument for a future life from the desire of a happiness more perfect than can be found here, and to make the pure contemplation, in which consists highest bliss, a vision of the divine essence face to face, a direct cognition of Deity far surpassing demonstrative knowledge or mortal faith he is more theologian than philosopher, or if a philosopher, more Platonist than Aristotelian.
In truth, most of the illusions illustrated in this work are such as can be shared in by all classes of mind. In view of this wide far-reaching area of ascertained error, the mind naturally asks, What are the real limits of illusory cognition, and how can we be ever sure of having got beyond them?
Thus a decided dissimilarity between philosophical and mathematical cognition comes out a dissimilarity which was always felt, but which could not be made distinct for want of an insight into the criteria of the difference.
If, in the last analysis, all cognition is knowledge of God, so all volition is loving God; there is implanted in every creature a direction toward the Creator. God is not only the primordial, unlimited being, he is also the highest good, the final end of all striving.
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