[128] Critique of Judgment, Introd. § 2, ad. fin. (Werke, Berlin Academy edition, vol. v. p. 176, l. 10).
[129] Kant’s Introduction to Logic and his Essay on the Mistaken Subtlety of the Four Figures, trans. T. K. Abbott (1885).
[130] Loc. cit., p. 11.
[131] Or antitheses. Kant follows, for example, a different line of cleavage between form and content from that developed between thought and the “given.” And these are not his only unresolved dualities, even in the Critique of Pure Reason. For the logical inquiry, however, it is permissible to ignore or reduce these differences.
The determination too of the sense in which Kant’s theory of knowledge involves an unresolved antithesis is for the logical purpose necessary so far only as it throws light upon his logic and his influence upon logical developments. Historically the question of the extent to which writers adopted the dualistic interpretation or one that had the like consequences is of greater importance.
It may be said summarily that Kant holds the antithesis between thought and “the given” to be unresolved and within the limits of theory of knowledge irreducible. The dove of thought falls lifeless if the resistant atmosphere of “the given” be withdrawn (Critique of Pure Reason, ed. 2 Introd. Kant’s Werke, ed. of the Prussian Academy, vol. iii. p. 32, ll. 10 sqq.). Nevertheless the thing-in-itself is a problematic conception and of a limiting or negative use merely. He “had woven,” according to an often quoted phrase of Goethe, “a certain sly element of irony into his method; ... he pointed as it were with a side gesture beyond the limits which he himself had drawn.” Thus (loc. cit. p. 46, ll. 8, 9) he declares that “there are two lineages united in human knowledge, which perhaps spring from a common stock, though to us unknown—namely sense and understanding.” Some indication of the way in which he would hypothetically and speculatively mitigate the antithesis is perhaps afforded by the reflection that the distinction of the mental and what appears as material is an external distinction in which the one appears outside to the other. “Yet what as thing-in-itself lies back of the phenomenon may perhaps not be so wholly disparate after all” (ib. p. 278, ll. 26 sqq.).
[132] Critique of Judgment, Introd. § 2 (Werke, v., 276 ll. 9 sqq.); cf. Bernard’s “Prolegomena” to his translation of this, (pp. xxxviii. sqq.).
[133] Die Logik, insbesondere die Analytik (Schleswig, 1825). August Detlev Christian Twesten (1789-1876), a Protestant theologian, succeeded Schleiermacher as professor in Berlin in 1835.
[134] See Sir William Hamilton: The Philosophy of Perception, by J. Hutchison Stirling.
[135] Hauptpunkte der Logik, 1808 (Werke, ed. Hartenstein, i. 465 sqq.), and specially Lehrbuch der Einleitung in die Philosophie (1813), and subsequently §§ 34 sqq. (Werke, i. 77 sqq.).