8br রাজনারায়ণ বসুর আত্ম-চরিত।
- ھے es به همه یا به عی به ح
words, the reasoning faculty (there is a difference between the reasoning faculty and reason) plays but an inferior part in the process, acting simply as “regulator and corroborator' of what we learn from those faculties, but, from your frequent allusions to sculpture, painting and music when treating of the existence of those faculties it seems that you think them somewhat akin to the Aesthetic faculty (which does not occupy a very high rank in the classification of the faculties) and the affections. You seem to think them to be more of an emotional character than otherwise, but that this is not exactly what you mean, appears again from other words in the preface where you say that we know God by means of the three faculties of will, conscience, and affection. I, however, go to the length of saying that even these three faculties are insufficient to give us the knowledge of God. They certainly give us the idea of a Being possessed of intelligence, purity and love far higher than our intelligence, purity and love, but they do not lead us to the idea of the Absolutely Perfect Being. For that idea we must seek other sources than those three faculties. I think those sources are the intuitions of reason and judgment. Matter is not an object of sensuous perception nor is mind that of consciousness. By sensuous perception we know only the qualities of matter and not matter itself. By consciousness, we know only the qualities of mind and not mind itself. It is by an operation of reason
