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Thus the chief of the Scotch school, without considering at all the inequality of skill or labor, posits a priori the equality of the means of labor, abandoning thereafter to each laborer the care of his own person, after the eternal axiom: WHOSO DOES WELL, SHALL FARE WELL. The philosopher Reid is lacking, not in knowledge of the principle, but in courage to pursue it to its ultimate.
The absolute is the universal unity of the world, which posits and sublates the individual as its modes.
For just as from the long-continued issue by humanity of its antagonistic principles must some day result social organization, so man must be conceived as the result of two series of potentialities. Thus, after having posited itself as logic, social economy, pursuing its work, posits itself as psychology.
It is a source of inexpressible pleasure to me, I confess, to see M. Chevalier, a defender of the centralization of instruction, opposed by M. Dunoyer, a defender of liberty; M. Dunoyer in his turn antagonized by M. Guizot; M. Guizot, the representative of the centralizers, contradicting the Charter, which posits liberty as a principle; the Charter trampled under foot by the University men, who lay sole claim to the privilege of teaching, regardless of the express command of the Gospel to the priests: GO AND TEACH. And above all this tumult of economists, legislators, ministers, academicians, professors, and priests, economic Providence giving the lie to the Gospel, and shouting: Pedagogues! what use am I to make of your instruction?
"Considering these posits as a basis for comparing life in the two realms, we at once perceive that life, organized to correspond with the coarse meshes of the material plane of existence, can be permeated, filled and quickened, by organized spiritual life, without disturbing the unity of either organization. The interblending of spirit and matter, is accomplished.
But our mind, by successive bounds, leaps from the words to the images, from the images to the original idea, and so gets back, from the perception of words accidents called up by accidents to the conception of the Idea that posits its own being. So the philosopher proceeds, confronted with the universe.
The same is true of the two modes of being which Schleiermacher posits as real and ideal over against the two factors in thought. The real is that which corresponds to the organic function, the ideal that which corresponds to the activity of reason. These forms of being also are opposed, and yet identical.
The considerations which speak in favor of the relativity of knowledge and its limitation to phenomena, argue also the existence of a non-relative, whose phenomenon the relative is; the idea of the relative and the phenomenal posits eo ipso the existence of the absolute as its correlative, which manifests itself in phenomena.
In so far as we imagine an object as contingent, we are affected with no image of any other object which posits the existence of the first. But in so far as we imagine it in relationship to past time are we supposed to imagine something which brings it back to the memory or which excites its image and therefore so far causes us to contemplate it as present.
He marks the various intermediary stages and halting places of collectivity, as we are to our separate senses, so is the earth to us, so is the solar system to the earth, etc., and if, in order to escape an infinitely long summation, he posits a complete God as the all-container and leaves him about as indefinite in feature as the idealists leave their absolute, he yet provides us with a very definite gate of approach to him in the shape of the earth-soul, through which in the nature of things we must first make connexion with all the more enveloping superhuman realms, and with which our more immediate religious commerce at any rate has to be carried on.
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