The discord between philosophy itself and life was the first that I attempted to get rid of. But now, if in the place of abstract thought and the dialectical reason, we are entitled to look to the thinking and loving soul for the true center of man's consciousness, then the imaginary partition-wall between science and life at once crumbles away. Our second Lecture was occupied with the discord which subsists between the finite and the infinite--the eternal and the perishable; and, because this involved a problem which can only be solved by life and reality, I therefore confined myself to pointing out the way in which we may hope to discover their unity and equation. With this view, I attempted to establish a vivid conviction that there is a true enthusiasm wherein the illimitable feeling manifests itself as actual, and that even the earthly passion of love assumes, in the holy union of fidelity and wedlock, the stamp of the indissoluble and eternal, and becomes the source of many divine blessings, and of many moral ties, which are stronger, and furnish a firmer moral basis to society, than any general maxims, or than any ethical theory which is built upon such notional abstractions, far more than upon the pregnant results of the experience of life. And lastly, in pure longing, I pointed out an effort of man's consciousness directing itself to an infinite, eternal, and divine object. But, as this longing can only evince its reality by the fruits it brings forth, I reserved, to a future opportunity, the more precise determination of this question. The theme of our third Lecture was the existence and the reconciliation of that schism which, both in thought and life, divides the internal and the external worlds. If all knowing be a mere process of the reason, then must this discord between the inner and the outer be forever irreconcilable, and we should be utterly at a loss to conceive how a foreign and alien body could ever have found entrance from without into our Me, and become an object of its cognition. But if every species of knowing be positive--if, also, the cognition of the spiritual and divine be nothing else than an internal and higher science of experience, then the idea of revelation furnishes at once the key to explain, while it establishes the possibility of a knowledge of the divine. And this remark admits, also, of application to nature itself, when we consider it in its totality and internal constitution, and speak of a knowledge of these things--of the vital force which rules in it, or its animating soul; for this, indeed, eludes our grasp, but yet speaks plainly to us--to him, at least, who is wise to understand nature's language. For if, in attempting to understand nature, we isolate her, as it were, and exclude all reference to Him who gave her being, and has assigned, also, her limits and her end--if, in short, we disturb the two poles of a right understanding of nature, then, most assuredly, will the effort be fruitless, and all our labor unprofitable. Man, however, has gone still further, and by transferring the innate discord of his internal consciousness to outward objects, has forcibly rent asunder God and Nature--he has thus divorced the sensible world and its Maker, and set them in hostile array against each other, and thereby brought physical science in collision with the knowledge of divine things and with revelation. Our fourth Lecture, therefore, was consecrated to an attempt to effect here, also, a reconciliation, or, at least, to lay the first stone, and to mark out the road by which alone we could hope to arrive at so desirable a result: and this is a problem which is even the more important the truer it is, that this discord is not confined to science and the scientific domain, but extends, also, to real life, where these discrepant views and modes of thinking are arrayed against each other in so many hostile and conflicting parties. And although, as differing merely as to the form and direction of thought, they do not come forward in so distinct a shape, or under such characteristic names, as the parties in religion and politics, still this dissension is not, therefore, less real and universal, or its effects and influence less noticeable. Of these parties the first, and by far the most numerous, is the sect of the rationalists, who doubt indiscriminately of all things, and test every matter by the standard of their own skepticism. The second class is formed of the exclusive worshipers of nature, and has many members among scientific men; while, lastly, the third consists of those who derive, from the positive source of a divine decision, the law of their thinking and the standard of their judgment.