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be put forth, is our external world." (The Senses and the lntellect, page 380.) In this and the accompanying passages, the sensations of resistance, rather than the suggestions and interpretations of those sensations, are kept uppermost, and thus the action of the reason concealed under that of the senses and the judgment. But "occasions" are occasions to the mind, and thus become the conditions of a knowledge not found in the simple sensations which compose them.

The judgment of existence does find its chief significance in connection with the experience and exercise of force, since here, united with that of causation, it leads to the telling affirmation of the noumenon, the permanent being, underlying the phenomenal, material world; and also of the spirit, the abiding source of changed and changing mental states. To affirm phenomenal existence seems a merely formal act beside the doubly pregnant one by which we go deeper than consciousness inward, farther than consciousness outward, and fill supersensual regions with supersensual forms of being. Phenomena are known directly, and thus directly yielded in consciousness; but now the conditions of a judgment are found which penetrates beyond appearances, and affirms permanent and unphenomenal existence, a fact incapable of experimental verification, and thus of appearing directly in consciousness. We are conscious of judgments, not of their truth.

We refer then this idea of existence to an independent faculty, the reason; because it is not in the sensation as a sensation, nor to be secured by a passive flow from sensation to sensation, each equally destitute of it; but is found first and fully in the incipient action of mind, when it begins to deal with and handle its hitherto unobserved experiences. This judgment is too habitually involved in our experience to be ordinarily significant, but to one