M E T A PHYSIC Sv 
239 
Proof. —To fay that a thing is, and yet is not a Real 
thing, is to contradict ourfelves. And to fay that there 
can be any Real thing, and yet without limits, is certain¬ 
ly going beyond the bounds of intelligibility, which con¬ 
fines 11s to limits ; for we know nothing of the infinite. 
6. Relation includes only that of a Snbftance to its/n-o- 
pertils, of a CauJ'c to its Effect, or of Action to Reaction. 
Proof. —For, when we examine really-exifting things, 
we find they itand in Relation to other exifting things; 
and without fuch Relation they are by no means conceiv¬ 
able ; e. g. we cannot conceive a Subltance without its 
Properties, a Caufe without its Eft'eCt, or a Whole with¬ 
out its Parts. 
7. To conftitute an intelligible objeCt means to com¬ 
prehend the Intuition produced by Sense under the 
objective unity; i. e. to judge. 
Proof. —For, until an intuition is comprehended un¬ 
der the objective unity, it is perfectly unintelligible. 
That is to fay, that the Underltanding, by claffing an in¬ 
tuition under Quantity, Quality, and Relation, conflitutes 
the intelligibility of the given matter or object in the in¬ 
tuition ; fo that it perfectly harmonizes with the faCt to 
fay, that Sense receives the matter of all knowledge, and 
Understanding produces its form. 
8. An Intuition united to a Conception produces 
Knowledge. 
Proof. —It is evident that Knoivlcdge cannot confift of 
mere Conceptions united together ; for I cannot lay, be- 
caufe I conceive a certain thing, that I therefore know it; 
but, the inflant I clafs a particular intuition under a cer¬ 
tain conception, I can fay I know it; e. g. This building 
is a Caftle. 
9. Modality confilts of Pofftbility, Exijlence, and No¬ 
te (jity. This expreffes the mode or manner in which the 
intuition belongs to Time ; namely, it may be in any time, 
or it is in a certain time, or it mvjl be in all time. 
Proof. —Nothing can be more evident than that an 
intuition may be poffible; that is, fuch that it may exifl 
in any time ; or it may be affinal, that is, really exilt in a 
certain time; or it may be neceffary; that is, muft exifl in 
all time; as the very contrary is impollible, e. g. a Circle 
without a Centre. 
10. The twelve Categories of the Understanding, 
as arranged under the four heads of Quantity, Quality, 
Relation, and Modality, are not only efl'entially neceffary 
to the intelligibility of objeCts of Sense ; but they are actu¬ 
ally complete in their number, that is, neither deficient nor 
redundant. 
Proof. —It is quite impoffible to add one more Ca¬ 
tegory to the Underfianding; and, if we take one away, 
the whole faculty will be deltroyed. For, if we fpeak of a 
number, it muft; either be one, many, or all; and no other 
cafe is pofiible. Secondly, If we have any thing incur 
thoughts, it muft; be a Reality, or the abfence of a reality ; 
but, if a reality, it cannot be infinite, therefore it muft be 
limited by Negation; that is, there may either be a reality 
or no reality ; but, if there be a reality, it muft be limited-; 
and no other cafe is poffible. Thirdly, We can only be 
afieCted by things and their properties, by caufes and 
their effeCts, or by parts and thSir wholes. Nothing more 
than this is conceivable, therefore much lefs knowable ; 
for experience confifts entirely of thefe relations. Laftly, 
With refpeCt to Modality; things may either be in any 
time, that is, merely poflible ; or in a certain time, that is, 
actual; or they may be in all time, and to be deftroyed only 
with the deftruCtion of time, that is, they may be neceffary. 
Of this nature are the Categories themfelves, for without 
them there could not poflibly be any experience whatever. 
Explanation of Terms. 
Quantity is that which is produced by adding one to 
one ; and expreffes the Conception of a Number in general. 
Quality is the quantity of being in Time ; for every len- 
fible reality has a being in time, that is, a beginning, mid¬ 
dle, and end. Rut this feries of Senfations can only be 
meafured by a Degree ; therefore Quality is exprefi'ed in 
out conception of -a Degree in general. 
Substance is that which lofts in Time, and has pro¬ 
perties that change; or it is the permanent in Space, in 
which the properties or accidents inhere. 
Cause is a power in one Subltance to abb upon another, 
and thus to produce a third thing called Effect. The 
firft fubltance or intuition, is called the SubjcCt, or Agent; 
the lecond lubftance, or intuition, is called the ObjeCt, or 
Patient, being the thing aCted upon ; and thence ariies 
necelfarily and immediately the Effect. Hence Caufe may 
be defined to be the Action of the Subject upon the Object, 
whereby the Effect is produced. Caufe precedes in time, 
and F.ffeCt fucceeds ; but not vice verj'a. 
Concurrence means the mutual aCtion and re-a 6 tion 
of co-exifting Subftances or Intuitions, whereby one de¬ 
termines the other’s place in Space, and vice verj'a, as parts 
of a whole. 
Conclujion. —Thus we have fliown that the Understand¬ 
ing is purely an aCtive faculty which gives unity or form 
to the matter received by Sense ; that is, renders an In¬ 
tuition, an intelligible object. This Faculty is therefore a 
Spontaneity of the fecond degree, but ItriCtly limited to 
Time and Space; or it is the Power of Forming Concep¬ 
tions. 
REASON. 
1. Reason is an aClive faculty, or Spontaneity of the 
Third or highejl Degree. It comprehends a Conception 
together with its Intuition, under an Idea, and thus 
renders a conclulion poffible. 
Proof. —For what is a conclufion, but the compre¬ 
hending the individual under the particular, and this un¬ 
der the univerjal? as illulfrated by the following figure ; 
Idea Conception Intuition 
Hence the Conclufion ; therefore Kant is mortal. But 
how could a conclufion take place without a Faculty ca¬ 
pable of producing an abjolute Totality, or a Totality free 
from Time and Space, and which admits of no exceptions 
whatever ? If the higheft Conception or Idea, in a JR«- 
tiocination were particular, inftead of univerfal, no conclu- 
fion would be poffible. But of the faCt of conclufion no 
one doubts; therefore the faculty to produce it muft be 
admitted. 
2. To render an objeCt comprehenfible, is to clafs it un¬ 
der an Idea of Reafon, or under a Conclusion. 
Proof. —If the Intuition Kant were only claffed 
under a Conception of Underftanding, it would then 
be an intelligible objeCt, but limited in all rel'pects as to 
its duration and every other property; for, as an objeCt 
of experience, it would only be neceffary on account of 
its Caufe; and we could not predicate of it any thing 
abfolutely ; but, Reafon being a faculty that aCts free 
from Time and Space, and their conditions, it enlarges our 
views by allowing what the underftanding has done, and 
yet hinting that this does not include all the properties 
of which objeCts of Nature are poffeffed, that they may 
have a nature of their own, independent of that con¬ 
nected with our mode of reprelenting them ; but this it 
can only do by claffing the objeCt under an Idea : hence 
the judgment, “ All Men are mortal .” 
3. Reafon is only capable of exerting three modes of 
concluding; namely, the Categorical, the Hypo¬ 
thetical, and the Disjunctive. 
Proof. —For this Faculty can only arrange Ideas or 
Things and their Properties by its Categorical concluding 
aCt; Caufes and Effects by its Hypothetical ; and Parts 
and Wholes by its Disjunctive concluding aCt. But, be- 
fides Things and Properties, Caufes and EffeCis, and 
Parts and Wholes, there are no other things in the whole 
univerle the Ideas of which Reafon could arrange one 
3 under 
