To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless. The difference between a confused and a clear representation is merely logical and has nothing to do with content. No doubt the conception of right, as employed by a sound understanding, contains all that the most subtle investigation could unfold from it, although, in the ordinary practical use of the word, we are not conscious of the manifold representations comprised in the conception. But we cannot for this reason assert that the ordinary conception is a sensuous one, containing a mere phenomenon, for right cannot appear as a phenomenon; but the conception of it lies in the understanding, and represents a property (the moral property) of actions, which belongs to them in themselves. On the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance; and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom. It must be admitted that the Leibnitz-Wolfian philosophy has assigned an entirely erroneous point of view to all investigations into the nature and origin of our cognitions, inasmuch as it regards the distinction between the sensuous and the intellectual as merely logical, whereas it is plainly transcendental, and concerns not merely the clearness or obscurity, but the content and origin of both. For the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all. On the contrary, so soon as we abstract in thought our own subjective nature, the object represented, with the properties ascribed to it by sensuous intuition, entirely disappears, because it was only this subjective nature that determined the form of the object as a phenomenon.