But if Kant's naming his third syllogistic postulate the Idea of God is inconsequent upon his analysis; or if, when the analysis is made consequent by taking the third Idea to mean the whole Self, the first and second postulates sink in conceptual rank, so that they cannot with any pertinence be called Ideas, unless we are willing to keep the same name when its meaning must be changed _in genere_,--a procedure that can only encumber philosophy instead of clearing its way,--these difficulties do not close the account; we shall find other curious things in this noted passage, upon which part of the characteristic outcome of Kant's philosophizing so much depends. Besides the misnaming of the third Idea, we have already had to question, in view of the path by which he reaches it, the fitness of his calling the first by the title of the Soul; and likewise, though for other and higher reasons, of his calling the second by the name of the World. In fact, it comes home to us that all of the Ideas are, in one way or another, misnomers; Kant's whole procedure with them, in fine, has already appeared inexact, inconsistent, and therefore uncritical. But now we shall become aware of certain other inconsistencies. In coming to the Subject, as the postulate of categorical syllogizing, Kant, you remember, does so by the path of the relation Subject and Predicate, arguing that the chain of categorical prosyllogisms has for its limiting concept and logical motor the notion of an absolute subject that cannot be a predicate; and as no subject of a judgment can of itself give assurance of fulfilling this condition, he concludes this motor-limit of judgment-subjects to be identical with the Subject as thinker, upon whom, at the last, all judgments depend, and who, therefore, and who alone, can never be a predicate merely. In similar fashion, he finds as the motor-limit of the series of conditional prosyllogisms, which is governed by the relation Cause and Effect, the notion of an absolute cause--a cause, that is, incapable of being an effect; and this, as undiscoverable in the chain of phenomenal causes, which are all in turn effects, he concludes is a pure Idea, the reason's native conception of a necessary linkage among all changes in Space, or of a Cosmic Unity among physical phenomena. In both conceptions, then, whether of the unity of the Subject or of the World, we seem to have a case of the unconditioned, as each, surely, is a totality of conditions: the one, for all possible syllogisms by Subject and Predicate; the other, for all possible syllogisms from Cause and Effect. Until it can be shown that the syllogisms of the first sort and the syllogisms of the second are both conditioned by the system of disjunctive syllogisms, so that the Idea alleged to be the totality of conditions for this system becomes the conditioning principle for both the others, there appears to be no ground for contrasting the totality