“His cogitative faculties immersed
In cogibundity of cogitation.”

Introductory
A Treatise on Man and the Development of His Faculties (1842)

Draft for a Statement of Human Obligation (1943)
Context: If anyone possesses this faculty, then his attention is in reality directed beyond the world, whether he is aware of it or not.
The link which attaches the human being to the reality outside the world is, like the reality itself, beyond the reach of human faculties. The respect that it makes us feel as soon as it is recognized cannot be shown to us by evidence or testimony.

Source: Liberalism (1911), Chapter III, The Movement Of Theory, p. 34.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.12
Context: You will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality.... for it is an act of great and perfect goodness that He gave us existence; and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.

Vol. I, Ch. III, The World As Representation
The World as Will and Representation (1819; 1844; 1859)
Context: The composer reveals the innermost nature of the world, and expresses the profoundest wisdom in a language that his reasoning faculty does not understand, just as a magnetic somnambulist gives information about things of which she has no conception when she is awake. Therefore in the composer, more than in any other artist, the man is entirely separate and distinct from the artist.

Ten Sermons of Religion (1853), III : Of Justice and the Conscience https://en.wikisource.org/wiki/Ten_Sermons_of_Religion/Of_Justice_and_the_Conscience
Context: The facts of man's history do not fully represent the faculties of his nature as the history of matter represents the qualities of matter. Man, though finite, is indefinitely progressive, continually unfolding the qualities of his nature; his history, therefore, is not the whole book of man, but only the portion thereof which has been opened and publicly read. So the history of man never completely represents his nature; and a law derived merely from the facts of observation by no means describes the normal rule of action which belongs to his nature. The laws of matter are known to us because they are kept; there the ideal and actual are the same; but man has in his nature a rule of conduct higher than what he has come up to, — an ideal of nature which shames his actual of history. Observation and reflection only give us the actual of morals; conscience, by gradual and successive intuition, presents us the ideal of morals.

Thomas Babington Macaulay, On John Dryden (1828)
Misattributed

On John Dryden (1828)