The world is a veil of Maia. Would Kant really have agreed to such an interpretation of his Transcendental Aesthetic? Or what would Kant have said, if he had heard that Schopenhauer, referring to the same Aesthetic in which he saw the greatest philosophic revelation, had admitted the possibility of clairvoyance and magic? Probably Spencer thought that Kant would himself make all these deductions, and therefore threw away the book which bound him to conclusions so absurd. It is a pity that Spencer was in such a hurry. Had he acquainted himself with Kant, he would have been convinced that the most absurd idea might serve a very useful purpose; and that there is not the least necessity to make from an idea all the deductions to which it may lead. A man is a free agent and he can deduce if he has a mind to; if he has not, he will not; and there is no necessity to judge the character of a philosophic theory by its general postulates. Even Schopenhauer did not exploit Kant's theory to the full, which, if it had really divined the truths hitherto hidden from men, would have not only put an end to metaphysical researches, but also have given an impulse and a justification to perfectly new experiments which from the previous standpoint were quite mad and unimaginable. For if space and time are forms of our human perception, then they do indeed hide the ultimate truth from us. While men knew nothing of this, and, simple minded, accepted the visible reality for the actual real, they could not of course dream of true knowledge. But from the moment when the truth was revealed to them through Kant's penetration, it is clear that their true task was to use every possible means to free themselves from the harness and to break away from it, while consolidating all those judgments which Kant calls synthetic judgments _a priori_ for all eternity. And the new, the critical metaphysics, which should take account of the stupid situation in which these had hitherto found themselves who saw in apodeictic judgments eternal truths, had a great task to set herself: to get rid at all costs of apodeictic judgments, knowing them for false. In other words, Kant's task should not have been to minimise the destructive effect of Hume's scepticism, but to find a still more deadly explosive to destroy even those limits which Hume was obliged to preserve. It is surely evident that truth lies beyond synthetic judgments _a priori,_ and that it cannot at all resemble an _a priori_ judgment, and in fact cannot be like a judgment of any kind.