and disappear; this consciousness, which is no one of your individual thoughts, which endures while they pass away, not to return; this consciousness presents to you the substantiality of your soul, it presents it in a certain manner in intuition, not in the intuition of _sensations_, but in the intuition of the _internal sense_, as a thing affecting you deeply, and the presence of which you cannot doubt, as you do not doubt the pleasure or pain in the act by which you experience it. 58. In attacking the psychological for the substantiality of the soul, Kant supposes that those who make use of it, attempt to prove the substantiality of the soul by starting from the pure and simple category of substance. This mistake might have occasioned the form in which Kant presents this argument; but we have seen that, whether intentionally or not, this form is arranged in the best manner for affording weak points for the attacks of the philosopher. Open any treatise on psychology and you will find that although the general idea of substance is employed, it is only made use of after it has been legitimated by a fact of experience; it is not inferred from the pure category of substance that the soul is a substance; but only after we have established the idea of substance as a general type, we scrutinize the depth of consciousness to see if there is any thing there to which this type may apply. This is what has been done in the preceding paragraphs, and if Kant had wished to be more exact in his account of the opinions of his adversaries, he would not have said that the first argument of rational psychology only gives a light, which is pretended to be true, when it presents the constant logical subject of the thought, as the cognition of the real subject of the inherence. "Far from its being possible," he says, "to infer these properties from the pure and simple category of a substance, on the contrary, the permanence of a given object cannot be taken as a principle, except by starting from experience, when we wish to apply to it the empirically general conception of a substance." The philosopher is right: the properties of the pure and simple category of a substance cannot take us out of the ideal order, unless we rest on a fact of experience; but he forgets a part of the psychological argument when he adds that in the present case we have not placed at the foundation any experience, and that we have only drawn our conclusions from the conception of the relation of every thought to the _me_ as the common subject with which this thought is connected. The experience exists in this very consciousness of the relation of all thoughts to the _me_; in this point with which they are all connected; the relation to the _me_ is not possible if the _me_ is not something; thoughts cannot be connected in the _me_ if the _me_ is a pure nothing. "Referring the thought to the _me_," Kant goes on to say, "we cannot establish this permanence