On any other philosophy, it is demonstrated that this opprobrium of the human understanding, this scandal of logic, cannot be removed. This celebrated chapter of _antinomies_ has been of great service to the mere polemics of the transcendental philosophy: it is a glove or gage of defiance, constantly lying on the ground, challenging the rights of victory and supremacy so long as it is _not_ taken up by any antagonist, and bringing matters to a short decision when it _is._ One section, and that the introductory section, of the transcendental philosophy, I have purposely omitted, though in strictness not to be insulated or dislocated from the faithful exposition even of that which I have given. It is the doctrine of Space and Time. These profound themes, so confounding to the human understanding, are treated by Kant under two aspects--_1st_, as Anschauungen, or _Intuitions_--(so the German word is usually translated for want of a better); _2dly_, as forms, _a priori_, of all our other intuitions. Often have I laughed internally at the characteristic exposure of Kant's style of thinking--that he, a man of so much worldly sagacity, could think of offering, and of the German scholastic habits, that any modern nation could think of accepting such cabalistic phrases, such a true and very "_Ignotium per Ignotius_," in part payment of an explanatory account of Time and Space. Kant repeats these words--as a charm before which all darkness flies; and he supposes continually the case of a man denying his explanations or demanding proofs of them, never once the sole imaginable case--viz., of all men demanding an explanation of these explanations. Deny them! Combat them! How should a man deny, why should he combat, what might, for anything to the contrary appearing, contain a promissory note at two months after date for 100 guineas? No; it will cost a little preliminary work before _such_ explanations will much avail any scheme of philosophy, either for the _pro_ or the _con_. And yet I do myself really profess to understand the dark words; and a great service it would be to sound philosophy amongst us, if this one word _anschauung_ were adequately unfolded and naturalized (as naturalized it might be) in the English philosophic dictionary, by some full Grecian equivalent. Strange that no man acquainted with German philosophy should yet have been struck by the fact--or, being struck, should not have felt it important to call public attention to the fact,--of our inevitable feebleness in a branch of study for which as yet we want the indispensable words. Our feebleness is at once argued by this want, and partly caused. Meantime, as respects the Kantian way of viewing space, by much the most important innovation which it makes upon the old doctrines is--that it considers space as a _subjective_ not an _objective_ aliquid; that is, as having its whole available foundation lying ultimately in ourselves, not in any external or alien tenure.