view of eliminating truth. The
question, though somewhat abstract in its nature, is to us of the
highest interest; and we shall ever be ready to yield our position, when
convinced that it is erroneous and untenable.

We find what we consider the exceptionable doctrine in the following
passage: 'Unity is allied to the affections, which are synthetic in
their character; Individuality, to the intellect, which is mainly
analytical and disruptive in its tendency. Unity is predominant in
religion, which is static in its nature; Individuality to science, which
is primarily disturbing. In the distribution of the mental faculties,
Unity relates to the moral powers, and Individuality to the
intellectual; the former being, as both Mr. Buckle and Professor Draper
have shown, more stationary in their character than the latter. As in
this paragraph the 'affections' are placed in contrast with the
'intellect,' we suppose that by the former the writer intends to
designate the emotions or passions, thus making that most obvious
analysis of the mind into halves--the active impulses and moral
principles on the one hand, and the perceptive and reflective faculties
on the other. There is some little confusion of statement, in afterward
contrasting the 'moral powers' with the 'intellectual;' but we imagine
that the same general classification is intended, although not quite
defined with philosophical accuracy.

If we are correct in this interpretation of the language quoted, we do
not see how the emotional part of human nature can, in any general
sense, be said to be allied to unity. The passions are the basis of all
human agitation and conflict, and have been the cause of all the wars
which have engaged mankind during the past ages of the world. In the
early periods of history the selfish emotions have preponderated over
the benevolent. Hatred, ambition, avarice, have been superior to love,
humility, and charity. It is more than doubtful whether, even now, the
selfish passions of the human race are not still in the ascendant.

It may be said that, in the long run, the emotions tend to harmony, and
that the cooeperative and benevolent feelings are continually approaching
their final and complete triumph. This is undoubtedly true; but it is
wholly attributable to the progress of the human intellect, which, day
by day, is demonstrating that man's emotional and moral nature can find
its highest enjoyment and its most perfect development only