is, Pertetrale into thy heart, to kn«w if it 
be good or bad, 624; the only poifible, are 
duties of man towards himfelf and to¬ 
wards other men, ib. 5 all duties of vir¬ 
tue are large duties, ib.; of man towards 
himfelf as an Animal are, 1. Self-prefer- 
vation. 2. The prefervation of the fpe- 
eies. 3. The prefervation of his capa¬ 
city for the agreeable enjoyment of life, 
ib. ; of love towards other men-, which 
comprehends Beneficence, Gratitude, and 
Active Sympathy ; in oppolition to Envy, 
Ingratitude, and Joy at another’s misfor¬ 
tune, 625 ; of reverence towards other men, 
the vices which violate this duty are Lof- 
tinefs, Detraftion, and Derifion, ib. 5 of 
Virtue, Material, Formal, Internal, Ex¬ 
ternal, 626. 
Divifion of Philofophy into Phyfics, Ethics, 
and Logic, 628. 
Edinburgh Review, its ftriflures on 
Charles Villers not to be miitaken for a 
review of Kant’s Philofophy, 607. 
Encyclopaedia Britannica, its remarks on Cri¬ 
tical Philofophy illiberal and unfounded, 
607. 
Ends in themfelves j fuch are Rational Be¬ 
ings, 621. 
Ends, which are at the fame time Duties, 
are Man’s own Perfection, and the 
Happiness of Others, 624. 
Error, caufed by our feelings acting upon our 
Reafon at the time we are judging, 615. 
Ethics cannot give iawa for determinate ac¬ 
tions, but only for the Maxim of Ac¬ 
tions, 624 ; divided into Elemental 
Dodtrine and Dodtrinal Method, 626; 
comprife the Duties of Man towards 
Man, and of Man towards Beings not 
Human, 628 j arife from Underftand- 
ing, ib. 
Evidence, a Category, being in a certain 
time, 610. 
Experience, nothing but a continual fyn- 
tliefis of fenfations with confcioul'nefs,612. 
Extenfion, given to the objedls of nature 
by external Senfe, 616. 
External Gbjeffs muft conform themfelves 
to the nature of the Mind, 605. 
Faculties of the Human Mind, the whole of 
them are the Power of Knowledge ; Senfe 
of Pleafure and Difpleafure ; and the Fa¬ 
culty of Defiring ; 628. 
Faculty of Defiring, a felf-evident faft, 
627 ; man can only defire reprefenta- 
tions, ib. ; but reprefentations have an in¬ 
fluence on the ftate of our exiftence, and 
produce pleafure, pain, or indifference, 
ib.; when determined to a£tion by Senfe, 
It is fenfual, ib. ; when determined to 
aftion by Reafon, it is moral j if it drives 
to realize the mode in which Reafon adls, 
it is diredfed to Virtue, 627. 
Falfe Humility, a degradation of our own 
perfonality, diredfly contrary to the duty 
of man towards himfelf, 625. 
Feeling, defined, 608. 
Form, in every Reprefentation, is produced 
by the Mind, 608 ; defined, ib. 
Form of external and internal fenfe, impreff- 
ed on the varieties which they receive, 
608. 
Foundation of all Theoretical Knowledge, 
607. 
Foundation of all Pradlical Knowledge, 607. 
Freedom of the will, established 
FOR EVER, 622. 
Genus and Species, 615. 
God himfelf mud be eluded under Idea, 
615; Omniprel'ent, eternal, fimple, and 
individual, 610 ; the belief in God fprings 
from pure Reafon, 621 j Sovereign in the 
Ven.. XI. No. 805, 
KANT. 
Kingdom of Ends, ib.$ Reafon compels us 
to acknowledge his exidence, 628. 
Gymnadics, the cultivation of the powers 
of the Body, 626. 
Happinefs, to promote that of others is 
duty, 624; fird, the Phyfical welfare of 
' others j fecondly, the Moral well-being of 
others, ib.; he alone who is worthy of 
Happinefs ought to partake of it, 627; 
but whoever makes Happinefs his chief 
end is unworthy of it, ib. 
Heautontoruminos, can carry a man, 615. 
Heteronomy of the will, the fource of all 
fpurious principles of Morality, 622. 
Highed good, confids of Virtue and Hap¬ 
piness, 627 ; not as the Stoics affirm in 
mere Virtue, nor as the Epicureans affert in 
mere Happinefs, but in the union of both, 
namely, that Virtue be the cause 
of Hatpiness, ib. 
Homo Noumenon, Man confidered as a per- 
fon or being of Reafon, who is perfectly 
independent of Nature, and whofe chief 
end is Morality, 623 j does not occupy 
the fame ftation as the homo phenomenon, 
that is, lie is out of Time and Space, i. e. 
a thing in itfelf, ib. 
Homo Phenomenon, Man confidered as a be¬ 
ing of natore, affc&ed by wants and in¬ 
clinations, whofe chief end is Happi¬ 
ness, 623; does not occupy the fame da¬ 
tion as the homo noumenon, i. e. he is 
in Time and Space, ib. 
Hume, David, the caufe of the Invention of 
the Critical Philofophy by his acute rea- 
foning on the fingle Idea of Caufe and 
EffcHl, 605; he proved that the Idea of 
Caufe and Effeft is not derived from ex¬ 
perience, although univerfally applied to 
experience, ib.; he concluded that this no¬ 
tion was, therefore, the fpurious offspring 
of the imagination, ib. 
Idea, that which renders a conclufion poffi¬ 
ble, 615; has nothing to do with lime 
and Space, 6175 a unity produced by Rea¬ 
fon, ib. 
Ignorance, our, where it begins, 612. 
Illicit, that which contradidts the autonomy 
of the will, 622. 
Imagination, an adtive power, a fpontaneity, 
6 15; it furnifhes us with intuitions, ib. 
it has three powers; the reprefentative, 
the creative, and the retentive. 
Immortality of the foul, we are forced to a 
firm belief of, by our Reafon, 628. 
Imperatives, command either Categorically 
or Hypothetically, 622. 
Indudtion, a Conclufion of Judgment which 
infers from particulars to .generals, and is 
liable to err, 615. 
Intelledlual Notions, the twelve Categories 
which are primary and original, 609. 
Intelledlual World, is a world of noumena, 
or a world of fubftances which are out of 
Tim; and Space, 612. 
Intelligences, beings who add in ftridl con¬ 
formity to the moral law, 622. 
Intelligibility, what, 609. 
Interefted, liriving after the matter of our 
reprefentations, 627. 
Intuition, its matter given, its form pro¬ 
duced by the Mind, 608; internal and 
external, ib. ; immediately arifes on the 
Mind’s being affedted, ib. ; individual re¬ 
prefentation, which refers immediately to 
its objedt, 609 ; formed by Senfe, ib.; a 
phenomenon, 6135 the matter of Know¬ 
ledge, 615. 
I ought not to lie, formorality forbids it, 
622. 
Judgment, is the logical ufe of underftanding 
and reafon, 613; all poifible judgments 
10 T 
897 
muft’ be comprehended under the follow¬ 
ing twelve heads of Singular, Particular, 
Univerfal ; Affirmative, Negative, Infi¬ 
nite ; Categorical, Hypothetical, Disjunc¬ 
tive j Problematical, AfTertorical, and 
Apodidtical ; 614. This clalfification 
proved to be complete, ib. 
Kant, born 1724, 603; in 1781 publifhed 
his “Critic of Pure Reason” in 
the 57th year of his age, 604 j died on 
the 12th of February, 1804, having nearly 
attained his eightieth year, ib. 
Kepler, bis laws of motion, 612. 
Kingdom of Ends, Rational beings united by 
the laws of pure Reafon alone, 621 ; here 
every thing has either a price or a dig¬ 
nity, 622. 
Knowledge, the only fources of, are, ift, 
the Strudfure of the Mind, 603 ; zndly, 
the fenfations which are impreffed on the 
Mind, ib ; Intuition united to Concep¬ 
tion, 616 j real, fubftantial, material, ib. 
Laws of Nature, fpring from the mind, 611 ; 
univerfal and formal, are combinations of 
Time with the Categories, 612. 
Liberty, an Original Idea of Practical Rea¬ 
fon which takes man out of nature, anil 
refers him as a noumenon to a moral world, 
where the laws of Reafon are tiie foie 
laws, 626. 
Licit, that which harmonizes with tlje Au¬ 
tonomy of the will, 622. 
Limitation, a Category, 610. 
Logic is of a regulative ufe, 614 ; it arranges 
intuitions under conceptions, and concep¬ 
tions under Ideas, ib. ; it abftradts from 
all matter of Knowledge, and confiders 
only the Form, ib. ; the three logical ope¬ 
rations are, Comparifon, Reflection, and 
Abllradion, ib. j the following queftions 
lead to the exadt number of the judging 
afts of Underftanding.' 
1. What things can we judge of? 
2. How many things can we judge of? 
3. How can we judge of theie things ? 
4. With what degree of certainty can we 
judge? 614. 
By this logical procefs, all the various 
objedts in the univeife are reduced to 
three wholes or unities, viz. either In¬ 
tuition, Conception, or Idea, ib, 5 arifes 
from Judgment, 628. 
Lying, the greatefc violation of tiie duty of 
man towards himfelf, a bafenefs which, 
renders him contemptible even in his owa 
eyes, 625. 
Man, confidered as a Moral Being, 620 ; 
practical liberty attributed to him, 621 ; 
hands under an Idea of Reafon and a Con¬ 
ception of tiie Underftanding, ib.; he is 
firft a being of Nature, i. e. a phenomenon ; 
lecondly, a Moral being, i. e. a noumenon , 
ib. j in the former reference he is part of 
Nature, in the latter he is perfectly inde¬ 
pendent of Nature, i. e. H 1; is Fr ee, ib. 
bound only to obey the laws which he 
gives himfelf by his own Pradlical Rea¬ 
fon, ib.; he belongs to the poifible king¬ 
dom of ends in themfelves, ib. 5 the na¬ 
tural judge of himfelf, 623; is cut of 
Time and Space, i. e. he is a thing in it- 
felf, 623 ; at tiie prefent inftant of his 
exiftence he adiualiy belongs to another 
world, ib. 5 confcious that he ought to 
difeharge his duty quite difintereftedly, 
ib. ; his own perfection, that is, the fub- 
jectiiig his wants and inclinations to his 
Reafon, muft be his own work, 6245 his 
own perfection, which is at the fame time 
Duty, is to ds his Duty for the fake of Duty, 
ib. ; it is a Duty ot Man to himfelrto 
cultivate all his faculties to she utmoft 
degree. 
