87. This observation seems to us of great service to place beyond all doubt that there are in our mind, independently of the sensible order, conceptions, not empty, but referable to a determinate object. The cognition of the phenomena of the purely intellectual order, transmitted to us by means of speech, or other signs, does not destroy the character of the intuition, since we here find all the necessary conditions assembled; internal representation, and its relation to a determinate object affecting us.
88. This analysis of ideological facts, whose existence cannot be doubted, demonstrates the falseness of Kant's doctrine, that there are in our mind none but sensible intuitions; as well as the non-existence of the German philosopher's problem: whether it is possible, or not, for objects to be given to other minds in an intuition other than the sensible. This very problem is found solved within us, since the attentive observation of the internal phenomena, and the reciprocal communication of minds, has given us to know not only the possibility, but also the existence of intuitions different from the sensible.
[CHAPTER XIV.]
VALUE OF INTELLECTUAL CONCEPTIONS.—ABSTRACTION MADE FROM INTELLECTUAL INTUITION.
89. Although we should admit that our mind can have no intuition but the sensible, it could not thence be inferred that conceptions of the purely intellectual order are empty forms, and in nowise conducive to the knowledge of objects in themselves. It has always been understood that general ideas are not intuitive, since by the very fact that they are general they cannot be referred immediately to a determinate object; and yet no one ever doubted that they could serve to give us true cognitions.
90. It is certain that general ideas, of themselves alone, do not lead to any positive result; or, in other words, they do not make us know existing beings; but if they be joined to other particular ones, a reciprocal influence is established between them, from which cognition results. When we make the general affirmation: "Every contingent being requires a cause;" this proposition, although very true, means nothing in the order of facts, if we abstract the existence of contingent beings and causes of every kind. In such a case, the proposition will express a relation of ideas, not of facts: the cognition which results therefrom will be merely ideal, not positive.
91. This relation of ideas tacitly involves a condition, which gives them, so far as facts are concerned, a hypothetical value; for, when we affirm that every contingent being must have a cause, we are not to be understood to affirm a relation of ideas destitute of all possible application; but rather, on the contrary, to intend that if any contingent being exists, it must have a cause.
92. In order that this hypothetical value of ideas may be converted into a positive value, nothing is necessary but that the condition involved in the general proposition: "Every contingent being must have a cause," be verified. Of itself alone this teaches us nothing concerning the real world; but from the moment that experience shows us a single contingent being, the general proposition, before sterile, becomes exceedingly fruitful. So soon as experience shows us a contingent being, we know the necessity of its cause; we also infer the necessity of the proportions, which the activity producing must preserve with the thing produced; knowing the qualities of the latter, we infer those which ought to be found in the former. In this manner, resting upon two bases, one of which is ideal truth and the other real truth, or data supplied by experience, we construct a true positive science referred to determinate facts.