3. If, for the transcendental philosopher, the subjective alone has original reality, he will also make the subjective alone in knowledge directly his object; the objective will only become an object indirectly to him, and, whereas, in ordinary knowledge, knowledge itself—the act of knowing—vanishes in the object, in transcendental knowledge, on the contrary, the object, as such, will vanish in the act of knowing. Transcendental knowledge is a knowledge of knowing, in so far as it is purely subjective. Thus, for example, in intuition, it is only the objective that reaches the ordinary consciousness; the act of intuition itself is lost in the object; whereas the transcendental mode of intuition rather gets only a glimpse of the object of intuition through the act. Ordinary thought, therefore, is a mechanism in which ideas prevail, without, however, being distinguished as ideas; whereas transcendental thought interrupts this mechanism, and in becoming conscious of the idea as an act, rises to the idea of the idea. In ordinary action, the acting itself is forgotten in the object of the action; philosophizing is also an action, but not an action only. It is likewise a continued self-intuition in this action. The nature of the transcendental mode of thought consists, therefore, generally in this: that, in it, that which in all other thinking, knowing, or acting escapes the consciousness, and is absolutely non-objective, is brought into consciousness, and becomes objective; in short, it consists in a continuous act of becoming an object to itself on the part of the subjective. The transcendental art will therefore consist in a readiness to maintain one’s self continuously in this duplicity of thinking and acting. III.—PRELIMINARY ARRANGEMENT OF TRANSCENDENTAL PHILOSOPHY. This arrangement is preliminary, inasmuch as the principles of arrangement can be arrived at only in the science itself. We return to the idea of science. Transcendental philosophy has to explain how knowledge is possible at all, supposing that the subjective in it is assumed as the chief or first element. It is not, therefore, any single part, or any particular object of knowledge, but knowledge itself, and knowledge generally, that it takes for its object. Now all knowledge is reducible to certain original convictions or original fore-judgments; these different convictions transcendental philosophy must reduce to one original conviction; this one, from which all others are derived, is expressed in the first principle of this philosophy, and the task of finding such is no other than that of finding the absolutely certain, by which all other certainty is arrived at.