If, nevertheless, a very solemn and mysterious air is assumed and the eyebrows are raised up to the wig whenever these three meagre _abstracta_ are mentioned, young people may easily be induced to believe that something peculiar and inexpressible lies behind them, which entitles them to be called _ideas_, and harnessed to the triumphal car of this would-be metaphysical Reason. [136] Here Schopenhauer adds, "especially when pronounced _Uedähen_." [Tr.] When therefore we are told, that we possess a faculty for direct, material (_i.e._, not only formal, but substantial), supersensuous knowledge, (that is, a knowledge which transcends all possible experience), a faculty specially designed for metaphysical insight, and inherent in us for this purpose--I must take the liberty to call this a downright lie. For the slightest candid self-examination will suffice to convince us that absolutely no such faculty resides within us. The result at which all honest, competent, authoritative thinkers have arrived in the course of ages, moreover, tallies exactly with my assertion. It is as follows: All that is innate in the whole of our cognitive faculty, all that is therefore _à priori_ and independent of experience, is strictly limited to the _formal_ part of knowledge: that is, to the consciousness of the peculiar functions of the intellect and of the only way in which they can possibly act; but in order to give material knowledge, these functions one and all require material from outside. Within us therefore lie the forms of external, objective perception: Time and Space, and then the law of Causality--as a mere form of the Understanding which enables it to construct the objective, corporeal world--finally, the formal part of abstract knowledge: this last is deposited and treated of in _Logic_, which our forefathers therefore rightly called the _Theory of Reason_. But this very Logic teaches us also, that the _conceptions_ which constitute those judgments and conclusions to which all logical laws refer, must look to _intuitive_ knowledge for their _material_ and their _content_; just as the Understanding, which creates _this intuitive knowledge_, looks to sensation for the material which gives content to its _à priori_ forms.