the follower of any other human pursuit needs peculiar talents, but only a living and active Integrity of purpose, to which the thought of our high vocation and of our allegiance to an Eternal Law, with all that flows from these, will be spontaneously revealed. LECTURE V. HOW THE INTEGRITY OF THE STUDENT MANIFESTS ITSELF. THE lectures which I now resume have been begun under many unfavourable circumstances. In the first place, I have had to contemplate my subject from a point of view much higher than the common one,— from an elevation to which every Student may not have been prepared to rise. A newly-installed teacher in a University cannot be well acquainted with the extent to which scientific culture has hitherto been introduced into the public course; and yet it is naturally expected that he should employ the same means towards such a culture which have already been long in use. But could I have known, even to certainty, that the public as a whole were not sufficiently prepared for such views, yet I must have treated my subject precisely in the way in which I have treated it, or else have never touched it at all. No man should linger about the surface of a thought, and repeat in another form what has been said an hundred times before he who can do no more than this, had better be silent altogether; but he who can do otherwise, will never hesitate to do so. Further, the individual parts of what is in itself a systematic whole, have been ne cessarily broken up by intervals of weeks; and propriety forbade me, in these lectures, strictly to observe the practice which I have generally adopted in all purely philosophical instruction,-i.e. before every new lecture to recapitulate the substance of the previous one in its connexion with the subject at large, and thus conduct the hearer once more over all that has gone before, and enable him again to grasp the spirit of the whole. Lastly, in these lectures my discourse is not, as in my other lectures, entirely free, descending to the familiar tones of conversation; but is deliberately composed, and delivered as it is written down. This too, I conceive, is demanded by propriety,—that I should give these lectures all the outward polish which is possible, in the only available time which I can spare from my other duties to devote to them. Public lectures are the free gifts of an academical teacher; and he who is not ignoble would willingly make his gifts the best which he has it in his power to bestow. The two last-mentioned circumstances are unavoidable, and nothing remains for you but to change them into favourable conditions for yourselves. The first is already obviated, for such of you as attend my private course, by my last lecture upon the distinction between the philosophical and historical points of view; and I therefore consider you to be sufficiently prepared by that lecture, for the reception of the views we shall take of our present subject. To-day I shall, in the first place, survey the whole of that subject in the form to which you have been accustomed in the other course, and in that form exhibit and repeat it to you. Any subject whatever which engages the attention of man, may be considered in a double aspect, and, as it were, with a double organ of sense; —either historically, by mere outward perception alone; or philosophically, by inward spiritual vision;—and in this double aspect may the object of our present inquiries -the Nature of the Scholar-be surveyed. The historical view lays hold of existing opinions about the object, selects from among them the most common and prevalent, regards these as truth, but thus obtains mere illusion and not truth. The philosophical view seizes upon things as they are in themselves,-i. e. in the world of pure thought, of which world God is the essential and fundamental principle,-and thus as God himself must have thought of them, could we attribute thought to him. Hence the inquiry,- What is the Nature of the Scholar?-as a philosophical question, means the following:- How must God conceive of the Nature of the Scholar, were he to conceive of it? In this spirit we have taken up the question, and in this spirit we have given it the following answer :- In the first place, God has conceived of the whole world, not only as it now is, but also as it shall become by its own spontaneous growth; moreover, what it now is lies in the original Divine Thought of it as the germ of an endless development,-a development indeed proceeding from the highest that exists in it, namely, from the rational beings, by means of their own freedom, If, then, these rational beings are to realize, by their own free act, that Divine Thought of the world as it ought to be, they must before all things comprehend and know this Thought. Now, this comprehension and knowledge of the original Divine Thought is unattainable by them, except on condition of a second Divine Thought;-this, namely,-that they who are to be thus gifted should comprehend the Thought. But those who are so distinguished in the Divine world-creative Thought, that they should in part comprehend that original Divine Thought, are therein conceived of as Scholars; and, on the other hand, Scholars are possible and actually exist, where they do exist, only through the Divine Thought; and in that Divine Thought they are those who in part comprehend God in his original Thought of the world;- Scholars, namely, in so far as they have elevated themselves to that Divine Thought by the various means to the attainment of the highest spiritual culture which exist in every age through the Divine Thought itself. That Divine Thought of man as a Scholar must now itself take possession of him, and become his innermost soul, the true essential life dwelling in his life. This can happen in two ways, either directly or indirectly. If it lay hold of the man directly, it will form itself in him, spontaneously and without outward aid, into such a knowledge of the Divine Plan of the universe as can find a place in that individual; all his thoughts and impulses will of themselves take the most direct way to this end; whatever he does, prompted by this thought, is good and right, and must assuredly prosper, for it is an immediately divine act. This phenomenon we call Genius. In individual cases it can never be determined whether a man is, or is not, the subject of this immediate influence of the Divine Thought. Or, the second and generally applicable case is when the Divine Thought of man as a Scholar lays hold of, inspires and animates him indirectly. He finds himself necessitated to study by his position, which, |