33 



void space between them. But they are composed of atoms 

 with infinitessimally small spaces separating them within, and 

 they have void space outside taking up the room between one 

 compound object and the other. These void spaces are not 

 matter as well as they are not nihility. If they were matter no 

 motion would be possible in the universe; if they were matter 

 they would keep all compound objects firmly each in its place 

 and the whole universe would be one solid mass. As I have 

 proved above sufficiently. The concrete matter, as matter, 

 actuated by the force of motion, cannot be, in any way, an 

 infinite quantity or a concrete substance as an attribute of divin 

 ity. In the same way we have the conclusion that all indivi 

 dualized thoughts, all different imaginations in men, changing 

 one by the other and coming one from the other, as the 

 cognition of the senses, the will, the feeling, and emotion are 

 not any modification of absolute intellectuality, as Spinoza had 

 conceived, but they are different forces in the physical mechan 

 ism of the human body, coming and going one from the other, 

 one after the other and changing one by the other, in the process 

 of evolution, which is the transformation of the Universal Essence- 

 The intellect in man, however, or the pure judgments of things 

 in the brain of man are not a development of force and matter 

 nor a modification of absolute intellectuality, but Intellectuality 

 itself. 



By this argument are broken up all the errors of the 

 &quot;Critique of Pure Reason&quot; from Emanuel Kant. The foundation 

 of the errors of Kant s criticism is the teaching of the philosopher 

 Zeno II, the founder of the system of stoicism. Zeno made the 

 assertion that &quot;all the knowledge of man comes from the effects 

 which external objects produce upon the human senses; the 

 recognition of external things (objective experience) combine 

 within him and form the human mind. The cognition of man 

 comes not from his inward wisdom (subjective) but from out 

 side things (objective) and therefore such cognition is true. But 

 since by the force of imagination in the mind false notions 

 mingle with true recognitions, man must search for the criterion 

 of truth to distinguish between the false notions and the true 



