it can contain, is only possible in the unity of the apperception. The unity of the apperception is the transcendental foundation of the necessary legitimacy of all the phenomena in an experience; this unity of the apperception in relation to the multiplicity of the representations (in order to determine the multiplicity by starting from only one) is the rule, and the faculty of these rules is the understanding. All phenomena, then, as possible experiences, are _a priori_ in the understanding, and from it they derive their formal possibility, in the same manner that they are pure intuitions in the sensibility, and are only possible by it in relation to the form." In the _deduction of the pure conceptions of the understanding_, Kant not only pretends that the objects of our knowledge are not things in themselves, but that it is impossible that they should be, because we could not then have conceptions _a priori_. He adds, that the representation of all these phenomena, consequently all objects which we know, are all in the _me_, and are determinations of _my identical me_, which expresses the necessity of a universal unity of these determinations in only one and the same apperception. 147. From these passages it clearly follows that Fichte's system, or the ideal pantheism which reduces every thing to modifications of the _me_, accords with the principles established in the _Critic of Pure Reason_, and is even expressly laid down, although it does not form its principal object in that work. For the sake of impartiality I cannot do less than refer the reader to the seventeenth chapter of the third book, where I have intimated that the German philosopher attempts to explain his expressions so as to escape idealism, which he professes to refute. But this he seems to me to do only by an inconsequence. 148. However, my opinion of the connection of modern pantheism with the _Critik der reinen Vernunft_ is confirmed even by the Germans. "From these depths," says Rosenkranz, speaking of this work, "the results of the transcendental æsthetics and logic receive a new importance in the great problems of theology, cosmology, morals, and psychology, which was not even suspected by the dull sense of the greater part of its admirers. They know nothing of the chain which unites Fichte's _Doctrine of Science_, Schelling's _System of Transcendental Idealism_, Hegel's _Phenomenology and Logic_, and Herbart's _Metaphysics_, with Kant's _Critic_....