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Like Milton's, it would only contain angels, or men sunk below the dignity of rational creatures. Happiness is not material, it cannot be seen or felt! Yet the eager pursuit of the good which every one shapes to his own fancy, proclaims man the lord of this lower world, and to be an intelligential creature, who is not to receive, but acquire happiness.
But many, on the other hand, die of intelligential diseases, as they may be called; of maladies seated in the brain or in that nervous system which acts as a kind of purveyor of thought fuel and these die wholly, body and spirit are darkened together. The former are spirits deserted by the body, realizing for us our ideas of the spirits of Scripture; the latter are bodies untenanted by a spirit.
I believe that even the new-born infant is, in some of his moods, already grappling with the deepest metaphysical problems, in forms infinitely too rudimental for the understanding of the grown philosopher as far, in fact, removed from his ken on the one side, that of intelligential beginning, the germinal subjective, as his abstrusest speculations are from the final solutions of absolute entity on the other.
This was noted by the early Platonists, who describe a certain concrete expression of it as “the intelligential triad;” and it has been repeatedly commented upon by later philosophers, some of whom avowedly derive from it the proof of the trinitarian dogma as formulated by Athanasius.
This account has to be understood as follows. Of this universe, comprising intelligent and non- intelligent beings, the intelligent part which is not to be reached by mind and speech, to be known in its essential nature by the Self only, and, owing to its purely intelligential character, not touched by the differences due to Prakriti is, owing to its imperishable nature, denoted as that which is; while the non-intelligent, material; part which, in consequence of the actions of the intelligent beings undergoes manifold changes, and thus is perishable, is denoted as that which is not.
Nay, more than this: Baxter grounded it on an absolute idea presupposed in all intelligential acts: whereas Kant takes it only as a fact in which he seems to anticipate or suspect some yet deeper truth latent, and hereafter to be discovered. 'Prothesis' being by the very term anterior to 'Thesis' can be no part of it. Thus in 'Prothesis' 'Thesis' 'Antithesis' 'Synthesis'
As the natural philosopher, who directs his views to the objective, avoids above all things the intermixture of the subjective in his knowledge, as for instance, arbitrary suppositions or rather suflictions, occult qualities, spiritual agents, and the substitution of final for efficient causes; so on the other hand, the transcendental or intelligential philosopher is equally anxious to preclude all interpellation of the objective into the subjective principles of his science, as for instance the assumption of impresses or configurations in the brain, correspondent to miniature pictures on the retina painted by rays of light from supposed originals, which are not the immediate and real objects of vision, but deductions from it for the purposes of explanation.
But many, on the other hand, die of intelligential diseases, as they may be called; of maladies seated in the brain or in that nervous system which acts as a kind of purveyor of thought fuel and these die wholly, body and spirit are darkened together. The former are spirits deserted by the body, realizing for us our ideas of the spirits of Scripture; the latter are bodies untenanted by a spirit.
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