ely in the sensuous
but in every sphere of our consciousness, the mind simplifies its
experience, compacts its knowledge, and economizes its energies. To this
work it brings, also, the method of experiment. It then interferes
arbitrarily with the natural occurrence of facts, and brings that to
pass which otherwise would not have been; and this method it uses to
investigate, to illustrate what was previously known, and to confirm
what was surmised. Its end, whether through observation or experiment,
is to reach general truth as opposed to matter-of-fact, universals more
or less embracing as opposed to particulars, the units of thought as
opposed to the units of phenomena. The body of these constitutes
rational knowledge.

Nature then becomes known, not as a series of impressions on the retina
of sense merely, but as a system seized by the eye of reason; for the
senses show man the aspect worn by the world as it is at the moment, but
reason opens to him the order obtaining in the world as it must be at
every moment; and the instrument by which man rises from the phenomenal
plane of experience to the necessary sphere of truth is the generalizing
faculty whose operation has just been described. The office of the
reason in the exercise of this faculty is to find organic form in that
experience which memory preserves in the mass,--to penetrate, that is,
to that mould of necessity in the world which phenomena, when they
arise, must put on. The species once perceived, the mind no longer cares
for the individual; the law once known, the mind no longer cares for the
facts; for in these universals all particular instances, past, present,
and to come, are contained in their significance. All sciences are
advanced in proportion as they have thus organized their appropriate
matter in abstract conceptions and laws, and are backward in proportion
as there remains much in their provinces not yet so coordinated and
systematized; and in their hierarchy, from astronomical physics
downward, each takes rank according to the nature of the universals it
deals with, as these are more or less embracing.

The matter of literature--that part of total experience which it deals
with--is life; and, to confine attention to imaginative literature where
alone the question of idealism arises, the matter with which imaginative
literature deals is the inward and spiritual order in man's breast as
distinguished from the outward and physical order with whic