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merely resuscitated Scholasticism, to reserve their judgment until they are sure they have a full and complete comprehension of the system. It is difficult to comprehend: this ought to be frankly admitted. This difficulty, however, is due, not so much to the system itself, as to the fact that much of the terminology in which it is expressed has, in recent centuries, been so wrested from its proper use and meaning as to be now almost incapable of conveying truth. This is especially true with regard to such terms as subject, object, intuition, perception, intelligence, feeling, etc., which in the mouths of most modern thinkers have little or no intelligible meaning. For years I found it very difficult to enter into Rosmini's thought, and I feel quite sure that no one, without a most careful study of his terms, will be much more fortunate than I was. With a view to facilitating this study, I have included in my notes as many definitions as possible, and have placed an index of them at the end of the volume.

As the whole of the work, with the exception of the translation of the Sistema and a few parts of the Bibliography, was written in a remote village of the Piedmontese Alps, where I had access to few books beyond that portion of my own library which I had been able to transport thither, a few quotations and references had to be taken at second hand. For any inaccuracy that may occur in these I must crave the reader's indulgence.

In conclusion, I beg to return my most sincere

thanks to the members of the Rosminian Order for numerous acts of kindness and courtesy displayed to me in the course of my researches into the life and philosophy of their Founder, and to say that, though they have encouraged me in the publication of this work, they are in no way responsible for any opinion expressed by me in reference either to the doctrines of Rosmini or to the views and purposes of those who have attacked these doctrines. I am informed, on good authority, that they intend soon to publish an English translation of Rosmini's first important work, the New Essay on the Origin of Ideas. I have further to thank my friend, Dr. J. BurnsGibson, for reading over the proofs of the work.

LONDON,

February 27, 1882.

§ 16. Being in general is known by intuition. Two great classes of
human cognitions.-Intuition and perception

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Order of the two classes.-Universality; its nature
Being in general and particular being. By intuition we know the
essence of being.-Being has two modes. Aristotle and the Ger-
man school criticized for confounding the two. Kant. Hegelian
Logic
§ 19. When I affirm a particular real being, what do I know more than
before? The cause of affirmation is a feeling. The formula for
affirmative cognitions.-Real being. Intellective perception sees
passivity on its obverse side as activity

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§ 28. Ideas which make known the negation of being.
ticular beings consist of positive and negative.
idea, the essence of being, and all the rest are relations of it.
-Negative and particular ideas

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§ 29. In respect to quantity, the essence of being and beings perceived by

us are different, not identical.— Contingency ...

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ject and their relation. Kant's forms not objective, but subjective.
-Form of cognition. Criticism of Kant's Table of Categories.
The modal categories-necessary, actual, possible

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§ 49. The primitive judgment may also be called the primitive synthesis.
-Perception spontaneous, abstraction voluntary

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