LITMIR.BIZ

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supported by data which are not to be discovered in thought; and are perhaps (in so far as I consider the thinking self merely as such) not to be discovered in the thinking self at all.

      2. That the I or Ego of apperception, and consequently in all thought, is singular or simple, and cannot be resolved into a plurality of subjects, and therefore indicates a logically simple subject — this is self-evident from the very conception of an Ego, and is consequently an analytical proposition. But this is not tantamount to declaring that the thinking Ego is a simple substance — for this would be a synthetical proposition. The conception of substance always relates to intuitions, which with me cannot be other than sensuous, and which consequently lie completely out of the sphere of the understanding and its thought: but to this sphere belongs the affirmation that the Ego is simple in thought. It would indeed be surprising, if the conception of “substance,” which in other cases requires so much labour to distinguish from the other elements presented by intuition — so much trouble, too, to discover whether it can be simple (as in the case of the parts of matter)— should be presented immediately to me, as if by revelation, in the poorest mental representation of all.

      3. The proposition of the identity of my Self amidst all the manifold representations of which I am conscious, is likewise a proposition lying in the conceptions themselves, and is consequently analytical. But this identity of the subject, of which I am conscious in all its representations, does not relate to or concern the intuition of the subject, by which it is given as an object. This proposition cannot therefore enounce the identity of the person, by which is understood the consciousness of the identity of its own substance as a thinking being in all change and variation of circumstances. To prove this, we should require not a mere analysis of the proposition, but synthetical judgements based upon a given intuition.

      4. I distinguish my own existence, as that of a thinking being, from that of other things external to me — among which my body also is reckoned. This is also an analytical proposition, for other things are exactly those which I think as different or distinguished from myself. But whether this consciousness of myself is possible without things external to me; and whether therefore I can exist merely as a thinking being (without being man)— cannot be known or inferred from this proposition.

      Thus we have gained nothing as regards the cognition of myself as object, by the analysis of the consciousness of my Self in thought. The logical exposition of thought in general is mistaken for a metaphysical determination of the object.

      Our Critique would be an investigation utterly superfluous, if there existed a possibility of proving a priori, that all thinking beings are in themselves simple substances, as such, therefore, possess the inseparable attribute of personality, and are conscious of their existence apart from and unconnected with matter. For we should thus have taken a step beyond the world of sense, and have penetrated into the sphere of noumena; and in this case the right could not be denied us of extending our knowledge in this sphere, of establishing ourselves, and, under a favouring star, appropriating to ourselves possessions in it. For the proposition: “Every thinking being, as such, is simple substance,” is an a priori synthetical proposition; because in the first place it goes beyond the conception which is the subject of it, and adds to the mere notion of a thinking being the mode of its existence, and in the second place annexes a predicate (that of simplicity) to the latter conception — a predicate which it could not have discovered in the sphere of experience. It would follow that a priori synthetical propositions are possible and legitimate, not only, as we have maintained, in relation to objects of possible experience, and as principles of the possibility of this experience itself, but are applicable to things in themselves — an inference which makes an end of the whole of this Critique, and obliges us to fall back on the old mode of metaphysical procedure. But indeed the danger is not so great, if we look a little closer into the question.

      There lurks in the procedure of rational Psychology a paralogism, which is represented in the following syllogism:

      That which cannot be cogitated otherwise than as subject, does not exist otherwise than as subject, and is therefore substance.

      A thinking being, considered merely as such, cannot be cogitated otherwise than as subject.

      Therefore it exists also as such, that is, as substance.

In the major we speak of a being that can be cogitated generally and in every relation, consequently as it may be given in intuition. But in the minor we speak of the same being only in so far as it regards itself as subject, relatively to thought and the unity of consciousness, but not in relation to intuition, by which it is presented as an object to thought. Thus the conclusion is here arrived at by a Sophisma figurae dictionis.⁴⁴

      That this famous argument is a mere paralogism, will be plain to any one who will consider the general remark which precedes our exposition of the principles of the pure understanding, and the section on noumena. For it was there proved that the conception of a thing, which can exist per se — only as a subject and never as a predicate, possesses no objective reality; that is to say, we can never know whether there exists any object to correspond to the conception; consequently, the conception is nothing more than a conception, and from it we derive no proper knowledge. If this conception is to indicate by the term substance, an object that can be given, if it is to become a cognition, we must have at the foundation of the cognition a permanent intuition, as the indispensable condition of its objective reality. For through intuition alone can an object be given. But in internal intuition there is nothing permanent, for the Ego is but the consciousness of my thought. If then, we appeal merely to thought, we cannot discover the necessary condition of the application of the conception of substance — that is, of a subject existing per se — to the subject as a thinking being. And thus the conception of the simple nature of substance, which is connected with the objective reality of this conception, is shown to be also invalid, and to be, in fact, nothing more than the logical qualitative unity of self-consciousness in thought; whilst we remain perfectly ignorant whether the subject is composite or not.

       Refutation of the Argument of Mendelssohn for the Substantiality or Permanence of the Soul.

This acute philosopher easily perceived the insufficiency of the common argument which attempts to prove that the soul — it being granted that it is a simple being — cannot perish by dissolution or decomposition; he saw it is not impossible for it to cease to be by extinction, or disappearance. He endeavoured to prove in his Phaedo, that the soul cannot be annihilated, by showing that a simple being cannot cease to exist. Inasmuch as, be said, a simple existence cannot diminish, nor gradually lose portions of its being, and thus be by degrees reduced to nothing (for it possesses no parts, and therefore no multiplicity), between the moment in which it is, and the moment in which it is not, no time can be discovered — which is impossible. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. But this degree of reality can become less and less through an infinite series of smaller degrees. It follows, therefore, that this supposed substance — this thing, the permanence of which is not assured in any other way, may, if not by decomposition, by gradual loss (remissio) of its powers (consequently by elanguescence, if I may employ this expression), be changed into nothing. For consciousness itself has always a degree, which may be lessened.⁴⁵ Consequently the faculty of being conscious may be diminished; and so with all other faculties. The permanence of the soul, therefore, as an object of the internal sense, remains undemonstrated, nay, even indemonstrable. Its permanence in life is evident, per se, inasmuch as the thinking being (as man) is to itself, at the same time, an object of the external senses. But this does not authorize the rational psychologist to affirm, from mere conceptions, its permanence beyond life.⁴⁶

      If, now, we take the above propositions — as they must be accepted as valid for all thinking beings in the system

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