“How are we to conceive,” Principal Caird writes, “of the reality in which all intelligence rests?” He replies: “Two things may without difficulty be proved, viz. , that this reality is an absolute Spirit, and conversely that it is only in communion with this absolute Spirit or Intelligence that the finite Spirit can realize itself. It is absolute; for the faintest movement of human intelligence would be arrested, if it did not presuppose the absolute reality of intelligence, of thought itself. Doubt or denial themselves presuppose and indirectly affirm it. When I pronounce anything to be true, I pronounce it, indeed, to be relative to thought, but not to be relative to my thought, or to the thought of any other individual mind. From the existence of all individual minds as such I can abstract; I can think them away. But that which I cannot think away is thought or self-consciousness itself, in its independence and absoluteness, or, in other words, an Absolute Thought or Self-Consciousness.”
Here, you see, Principal Caird makes the transition which Kant did not make: he converts the omnipresence of consciousness in general as a condition of “truth” being anywhere possible, into an omnipresent universal consciousness, which he identifies with God in his concreteness. He next proceeds to use the principle that to acknowledge your limits is in essence to be beyond them; and makes the transition to the religious experience of individuals in the following words:—
“If [Man] were only a creature of transient sensations and impulses, of an ever coming and going succession of intuitions, fancies, feelings, then nothing could ever have