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of knowledge, the identity of the pure ego or self. The ego or self is the central unity in reference to which alone is any part of experience cognizable. But the consciousness of self is the foundation of knowledge only when related to given material. The ego has not in itself the element of difference, and the essence of knowledge is the consciousness of unity in difference. For knowledge, therefore, it is necessary that difference should be given to the ego. The modes under which it is possible for such given difference to become portion of the conscious experience of the ego, the modes under which the isolated data can be synthetically combined so as to form a cognizable whole, make up the form of cognition, and upon this form rests the possibility of any a priori or rational knowledge.

      The notion of the ego as a purely logical unity, containing in itself no element of difference, and having only analytical identity, is fundamental in the critical system, and lies at the root of all its difficulties and perplexities. To say that the ego as an individual does not produce the world of experience is by no means the same as to say that the ego is pure unity without element of difference. In the one case we are treating the ego as one of the objects of experience and denying of it productive efficacy; in the second case we are dealing with the unity of the ego as a condition of knowledge, of any experience whatsoever. In this second sense, it is wholly wrong to assert that the ego is pure identity, pure unity. The unity and identity of the ego, so regarded, are taken in abstraction, i.e. as dissevered from the more complex whole of which they are necessary elements. When the ego is taken as a condition of knowledge, its unity is not more important than the difference necessarily correlated with it. That the ego as a thing should not produce difference is quite beside the mark. The consequences of the abstract separation which Kant so draws between the ego and the world of experience are apparent throughout his whole system. Assuming at the outset an opposition between the two, self and matter of knowledge, he is driven by the exigencies of the problem of reconciliation to insert term after term as means of bringing them together, but never succeeds in attaining a junction which is more than mechanical. To the end, the ego remains, partly the pure logical ego, partly the concrete individual spirit, and no explanation is afforded of the relation between them. It is for this reason that the system of forms of perception and categories appears so contingent and haphazard. No attempt is made to show how or why the difference supplied for the pure logical ego should present, itself necessarily under these forms. They are regarded rather as portions of the subjective mechanism of the individual consciousness. The mind or self appears as though it were endowed with a complex machinery by which alone it could act upon the material supplied to it. Such a crude conception is far, indeed, from doing justice to Kant's view, but it undoubtedly represents the underlying assumption of many of his cardinal doctrines. The philosophy of Fichte is historically interesting as that in which the deficiencies of Kant's fundamental position were first discerned and the attempt made to remedy them.

      Unfortunately for the consistency of the Kritik, Kant does not attempt to work out systematically the elements involved in knowledge before considering the subjective processes by which knowledge is realized in consciousness. He mixes up the two inquiries, and in the general division of his work depends rather upon the results of previous psychology than upon the lines prescribed by his own new conception of experience. He treats the elements of cognition separately in connexion with the several subjective processes involved in knowledge, viz. sense and understanding. Great ambiguity is the natural result of this procedure. For it was not possible for Kant to avoid the misleading connotation of the terms employed by him. In strictness, sense, understanding, imagination and reason ought to have had their, functions defined in close relation to the elements of knowledge with which they are severally connected, and as these elements have no existence as separate facts, but only as factors in the complex organic whole, it might have been possible to avoid the error of supposing that each subjective process furnished a distinct, separately cognizable portion of a mechanical whole. But the use of separate terms, such as sense and understanding, almost unavoidably led to phraseology only interpretable as signifying that each furnished a specific kind of knowledge, and all Kant's previous training contributed to strengthen this erroneous view. Especially noteworthy is this in the case of the categories. Kant insists upon treating these as Begriffe, notions, and assigns to them certain characteristics of notions. But it is readily seen, and in the Logik Kant shows himself fully aware of the fact, that these pure connective links of experience, general aspects of objects of intelligible experience, do not resemble concepts formed by the so-called logical or elaborative processes from representations of completed objects. Nothing but harm can follow from any attempt to identify two products which differ so entirely. So, again, the Aesthetik is rendered extremely obscure and difficult by the prevalence of the view, already noted as obtaining in the Dissertation, that sense is a faculty receiving representations of objects. Kant was anxious to avoid the error of Leibnitz, who had taken sense and understanding to differ in degree only, not in kind; but in avoiding the one error he fell into another of no less importance.

      The consideration of the several elements which in combination make up the fact of cognition, or perception, as it may be called, contains little or nothing bearing on the origin and nature of the given data of sense, inner or outer. The manifold of sense, which plays so important a part in the critical theory of knowledge, is left in an obscure and perplexed position. So much is clear, however, that according to Kant sense is not to be regarded as receptive of representations of objects. The data of sense are mere stimuli, not partial or confused representations. The sense-manifold is not to be conceived as having, per se, any of the qualities of objects as actually cognized; its parts are not cognizable per se, nor can it with propriety be said to be received successively or simultaneously. When we apply predicates to the sense-manifold regarded in isolation, we make that which is only a factor in the experience of objects into a separate, independent object, and use our predicates transcendently. Kant is not always in his language faithful to his view of the sense-manifold, but the theory as a whole, together with his own express definitions, is unmistakable. On the origin of the data of sense, Kant's remarks are few and little satisfactory. He very commonly employs the term affection of the faculty of sense as expressing the mode of origin, but offers no further explanation of a term which has significance only when interpreted after a somewhat mechanical fashion. Unquestionably certain of his remarks indicate the view that the origin is to be sought in things-in-themselves, but against hasty misinterpretations of such remarks there are certain cautions to be borne in mind. The relation between phenomena and noumena in the Kantian system does not in the least resemble that which plays so important a part in modern psychology — between the subjective results of sense affection and the character of the objective conditions of such affection. Kant has pointedly declared that it would be a gross absurdity to suppose that in his view separate, distinct things-in-themselves existed corresponding to the several objects of perception. And, finally, it is not at all difficult to understand why Kant should say that the affection of sense originated in the action of things-in-themselves, when we consider what was the thing-in-itself to which he was referring. The thing-in-itself to which the empirical order and relations of sense-experience are referred is the divine order, which is not matter of knowledge, but involved in oitf practical or moral beliefs. Critics who limit their view to the Kritik of Pure Reason, and there, in all probability, to the first or constructive portion of the work, must necessarily fail to interpret the doctrines of the Kantian system, which do not become clear or definite till the system has been developed. Reason was, for Kant, an organic whole; the speculative and moral aspects are never severed; and the solution of problems which appear at first sight to belong solely to the region of speculative thought may be found ultimately to depend upon certain characteristics of our nature as practical.

      Data of sense-affection do not contain in themselves synthetic combination. The first conditions of such combination are found by Kant in the universal forms under which alone sense-phenomena manifest themselves in experience. These universal forms of perception, space and time, are necessary, a priori, and in characteristic features resembling intuitions, not notions. They occupy, therefore, a peculiar position, and one section of the Kritik, the Aesthetik, is entirely devoted to the consideration of them. It is important to observe that it is only through the a priori character of these perceptive forms that rational science of nature is at all possible. Kant is here able to resume, with fresh insight, his previous discussions regarding

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