Had Dr. Hodgson quoted the whole of the passage from which he takes the above sentence; or had he considered it in conjunction with the Kantian doctrine to which it refers (namely, that Space survives in consciousness when all contents are expelled, which implies that then Space is the thing with which consciousness is occupied, or the _object_ of consciousness), he would have seen that his reply has none of the cogency he supposes. If, taking his first illustration, he will ask himself whether it is possible to “syllogize about syllogism,” when syllogism has no content whatever, symbolic or other—has nonentity to serve for major, nonentity for minor, and nonentity for conclusion; he will, I think, see that syllogism, considered as surviving terms of every kind, cannot be syllogized about: the “pure form” of reason (supposing it to be syllogism, which it is not) if absolutely discharged of all it contains, cannot be represented in thought, and therefore cannot be reasoned about. Following Dr. Hodgson to his second illustration, I must express my surprise that a metaphysician of his acuteness should have used it. For an illustration to have any value, the relation between the terms of the analogous case {232} must have some parallelism to the relation between the terms of the case with which it is compared. Does Dr. Hodgson really think that the relation between a dog and the part of himself which he bites, is like the relation between _matter_ and _form_? Suppose the dog bites his tail. Now the dog, as biting, stands, according to Dr. Hodgson, for the form as the containing mental faculty; and the tail, as bitten, stands for this mental faculty as contained. Now suppose the dog loses his tail. Can the faculty as containing and the faculty as contained be separated in the same way? Does the mental form when deprived of all content, even itself (granting that it can be its own content), continue to exist in the same way that a dog continues to exist when he has lost his tail? Even had this illustration been applicable, I should scarcely have expected Dr. Hodgson to remain satisfied with it. I should have thought he would prefer to meet my argument directly, rather than indirectly. Why has he not shown the invalidity of the reasoning used in the _Principles of Psychology_ (§ 399, 2nd ed.)? Having there quoted the statement of Kant, that “Space and Time are not merely forms of sensuous intuition, but _intuitions_ themselves;” I have written―