1851 at Queen's College, Cork. The Social Aspect of Intellectual Culture was also given in Cork, in 1855 to the Cuvierian Society. Though his biographer Des MacHale describes Boole as an "agnostic deist", Boole read a wide variety of Christian theology. Combining his interests in mathematics and theology, he compared the Christian trinity of Father, Son, and Holy Ghost with the three dimensions of space, and was attracted to the Hebrew conception of God as an absolute unity. Boole considered converting to Judaism but in the end was said to have chosen Unitarianism.[reference?] Boole came to speak against what he saw as "prideful" scepticism, and instead favoured the belief in a "Supreme Intelligent Cause". He also declared "I firmly believe, for the accomplishment of a purpose of the Divine Mind." In addition, he stated that he perceived "teeming evidences of surrounding design" and concluded that "the course of this world is not abandoned to chance and inexorable fate." Two influences on Boole were later claimed by his wife, Mary Everest Boole: a universal mysticism tempered by Jewish thought, and Indian logic. Mary Boole stated that an adolescent mystical experience provided for his life's work: My husband told me that when he was a lad of seventeen a thought struck him suddenly, which became the foundation of all his future discoveries. It was a flash of psychological insight into the conditions under which a mind most readily accumulates knowledge [...] For a few years he supposed himself to be convinced of the truth of "the Bible" as a whole, and even intended to take orders as a clergyman of the English Church. But by the help of a learned Jew in Lincoln he found out the true nature of the discovery which had dawned on him. This was that man's mind works by means of some mechanism which "functions normally towards Monism." In Ch. 13 of Laws of Thought Boole used examples of propositions from Baruch Spinoza and Samuel Clarke. The work contains some remarks on the relationship of logic to religion, but they are slight and cryptic. Boole was apparently disconcerted at the book's reception just as a mathematical toolset: George afterwards learned, to his great joy, that the same conception of the basis of Logic was held by Leibniz, the contemporary of Newton. De Morgan, of course, understood the formula in its true sense; he was Boole's collaborator all