LOGIC. 17 
Pratt leal Knowledge is therefore either, 
r. Imperative; and fofar oppofed to Theoretical; or 
It contains, 
2. The Ground of pojfible Imperatives, and is fo far oppofed 
to Speculative. 
By Imperatives in general, is to be underftood, all 
fhofe petitions which exprefs a poflible free action, by 
■which a certain end may be realized. All Knowledge 
therefore which contains an Imperative is Practical, 
and is oppofed to Theoretical. The latter exprefi'es not 
what ought to be, but what is ; and confequently has for its 
object, not acting, but being; while the former refers to 
acting, and to the realizing of what ought to be. 
Practical Knowledge, in oppofition to Speculative , may 
however be termed Theoretical, provided Imperatives can 
be derived from it: in that cate it is objectively prac¬ 
tical. Speculative Knowledge is inch from which no 
rules of conduct can be derived, or which contains no 
grounds for pollible Imperatives. Such merely-fpecula- 
tive pofitions occur frequently in Theology. Specula¬ 
tive Knowledge is always Theoretical, but not con- 
verfely all Theoretical Knowledge Speculative; for, taken 
in another point of view, it may at the fame time be 
Practical. 
Ultimately, every thing centres in the Practical ; 
and the practical worth of all our knowledge confifts ex¬ 
actly in this tendency of all Theory and Speculation finally 
to promote the practical. But this worth is only then 
unconditional, when the end, to which our exertions are 
directed, is an unconditional end. Now the only uncon¬ 
ditional end to which all practical knowledge can refer is 
Morality. This is indeed the final end and fcope of 
all our exertions. For pare practical reafon lifts man out 
of Nature, and refers him to a Moral World, where he 
alone will allow himfelf to partake of happinefs that has 
rendered himfelf worthy of it. Hence Morality is the only 
unconditional end, and on that account may be called 
osecejfarily or abfolulely Praclic'l. That part of Philofophy 
which treats of Morality mult, by way of eminence, be 
termed Practical ; though every other Philofophical 
Science may alfo have its practical part, namely, directions 
bow to realize certain ends denoted by the theory. 
DEFINITIONS and FUNDAMENTAL PRINCIPLES. 
1. Representation, is a Variety in a Unity ; it is an 
Effect refulting from the active and passive facul¬ 
ties of the Mind ; i. e. The reprefenting fubjeCt is the 
Causf., as it is active in giving a form to the variety or 
matter received, which is the Object ; and, when this ob¬ 
ject or variety has been formed into a Unity, then arifes 
the Effect, which is a Reprefentation. This procedure 
mult be accompanied with confcioufnefs. 
2. Consciousness is the aCt which refers that, in a Re¬ 
prefentation, which belongs to the mind, to the mind; and 
that to the external thing which is its produce. 
3. Sense, or Receptivity, is the paflive faculty of the 
Mind, which receives the variety or matter of Reprefen- 
tations, (and without which no reprefentation whatever 
would be pofiible.) It may be termed the faculty of Re¬ 
ceiving immediate reprefentation of objects by Senfation, or 
the power of forming Intuitions. 
4.. Sensation is the alteration that occurs when the 
receptivity is affedled ; or it is the impretlion of objects on 
our Senles, which is the ground of all Intuitions, both 
external and internal. 
5. External Intuition is that reprefentation which 
Arifes immediately, in confequence of our receptivity being 
affefted from without. It mult always have the matter 
prefent, which confilts of a variety of parts lying one with¬ 
out and near another; that is, it mutt occupy a determi¬ 
nate place in J'pace, and fill up a portion of time ; e. g. any 
external object, for infiance, a Man.—It immediately re¬ 
fers to its objeit, which is completely determined, and is 
an individual Reprefentation, determinable by Number ; 
i. e, it is a Subfrance. 
YOh. XIII. No. 884.. 
6. Internal Intuition Is that reprefentation which 
arifes immediately in contequence of our Receptivity being 
affected from within ; (i. e. by the operations of our own 
faculties.) It mult always have the matter prefent, which 
confifis of a variety of parts, that never lie one near an¬ 
other, as in a plane ; but ftrictly follow one after another, 
and occiipy a portion of Time only-, as for infiance, any 
emotion, attion, or pafjion, in Man. It immediately refers 
to its object, which has a beginning, middle, and end ; and 
is an individual Reprefentation. It is determinable by 
£)f,grees, i. e. it is an FjfeSi of a Subftance, or a Reality 
in Time only. 
7. Time is a variety in general, whofe parts ftri&ly fol¬ 
low one after another, and are intimately connected ; it is 
continuous, divifible in infinitum, and infinite. It is aa 
Intuition a priori, confequently univerfal and necefiary. 
But the form of Internal Serife is a variety as above de- 
fenbed. Therefore , Time is the form of Internal 
Sense. It is a Subjective Reality ; has a larger fphere 
than Space; and has only one Dimenfion, namely, Du¬ 
ration. 
8. Space is a variety in general whofe parts lie one 
without and near another; i. e. co-exiit; they are inti¬ 
mately connected. It is continuous, divifible in infinitum , 
and infinite. It is an Intuition a priori-, confequently 
univerfal and necefiary. But the form of External Senie 
is a variety as above deferibed ; therefore Space is the 
form of External Sense. It is a fubjedtive Reality, 
has a fmaller fphere than time, and has three dimenfions, 
length, breadth, and height. 
9. Phenomenon is another name for Intuition; it in¬ 
dicates that intuitions are merely appearances in time and 
fpace, and not the things in themfelves as they exifi inde¬ 
pendently of the operation of our faculties. Fork is a fact, 
that the Mental activity exerted in forming an intuition is 
merely a Re-action that takes place when we are affeCt- 
ed by any external object, which initfelf is called Nou- 
rnenon. 
10. Noumenon is the Caufe of the Phenomenon ; or it 
is the thing in itfelf which is out of Time and Space, and of 
which we confequently know nothing. 
11. Perception is alfo fynonymous with Intuition; 
or, it is a reprefentation of a thing of whofe exifience we 
are quite convinced 5 and in this refpeCt it is oppofed to 
Conception, which is a Reprefentation of a thing of whofe 
exiltence we are not convinced. 
12. Understanding, or Spontaneity, is the faculty 
to produce mediate Reprefentations , or Conceptions which are 
abftraCted from Intuitions. For this purpofe it is fur- 
nifiied with 12 pure primitive and original Conceptions 
(called alfo Categories), which are the highefi concep¬ 
tions that can be formed, and under which it clafies all 
the conceptions which it abftracts from intuitions.—It 
judges immediately, e. g. the.grafs is green ; and finally, by 
uniting feveral reprelentations into One, produces a unity 
of confcioufnefs. 
13. To Judge is to apply a Predicate to a Subjett. The 
Subject mult always be an actual orpoifible Intuition, and 
the predicate a Conception ; therefore, to judge is to com¬ 
prehend an Intuition under a Conception : or a given va¬ 
riety under a unity. 
14.. Conception is a reprefentation which refers me¬ 
diately to its objett, that is, by means of the intuitions from 
which it was produced ; hence it is a reprefentation that 
is common to many objects; i. e. a Univerlal Reprefenta¬ 
tion, or a Reprefentation of a Reprefentation. It is com¬ 
pletely confined to Time and Space, for of things out of 
Time and Space we can have no conception. 
15. To Think is to join one conception to another, 
which never amounts to Knowledge. 
16. Knowledge is an Intuition joined, to a Concep¬ 
tion. 
17. The Perfections of Knowledge are Truth, 
Clearnefs, and Univerfality. 
Imagination is a Spontaneity which a£ts blindly; 
F it 
