ficiency of philosophical knowledge.

POSTSCRIPT.

It was not till after the preceding pages had been sent to press that I
became acquainted with a little work recently published under the title
of _The Battle of the two Philosophies, by an Inquirer_. The author
appears to have been a personal pupil of Sir W. Hamilton's, as well as a
diligent student of his writings. At all events, he has "inquired" to
some purpose, and obtained a far more intelligent knowledge of Hamilton's
system than is exhibited by the majority of recent critics. It is
gratifying to find many of my remarks confirmed by the concurrent
testimony of so competent a witness. The following would have been
noticed in their proper places had I been sooner acquainted with them.

Of the popular confusion between the _infinite_ and the _indefinite_,
noticed above, pp. 50, 112, "An Inquirer" observes:--

"If we could realise in thought infinite space, that conception would be
a perfectly definite one; but the notion that is here offered us in its
place, though it may be real, is certainly not definite; it is merely the
conception of an indefinite extension.... In truth, when we strive to
think of infinite space, the nearest approach we can make to it is this
notion of an indefinite space, which Mr. Mill has substituted for it. But
these two conceptions are not only verbally, they are really wholly
distinct. An indefinite space is a space of the extent of which we think
vaguely, without knowing or without thinking where its boundaries are.
Infinite space has certainly, and quite distinctly, no boundaries
anywhere."--(Pp. 18-20.)

On Mr. Mill's strange distinction between the Divine Attributes, as some
infinite and others absolute, the author's remarks are substantially in
agreement with what has been said above on pp. 105-6.

"Mr. Mill argues that all the attributes of God cannot be infinite; but
that some, as power, may be infinite; and some, as goodness and
knowledge, must be absolute, because neither can knowledge be more than
complete, nor goodness more than perfect. When we know all there is to be
known, he says, knowledge has attained its utmost limit. But this is
merely begging the whole question. If there be an Infinite Being, He
cannot know all there is to be known unless He know Himself; and
adequately to know what is infinite is to have infinite knowledge. The
same thing would be true if there could be a Being whose power and
duration on