And in order to make out, in his criticism of the metaphysical psychology, that the soul cannot be described as substantial, simple, self-same, and as maintaining its independence in intercourse with the material world, Kant argues from the single ground, that the several attributes of the soul, which consciousness lets us feel in _experience,_ are not exactly the same attributes as result from the action of _thought_ thereon. But we have seen above, that according to Kant all knowledge, even experience, consists in thinking our impressions--in other words, in transforming into intellectual categories the attributes primarily belonging to sensation. Unquestionably one good result of the Kantian criticism was that it emancipated mental philosophy from the 'soul-thing,' from the categories, and, consequently, from questions about the simplicity, complexity, materiality, &c. of the soul. But even for the common sense of ordinary men, the true point of view, from which the inadmissibility of these forms best appears, will be, not that they are thoughts, but that thoughts of such a stamp neither can nor do contain truth. If thought and phenomenon do not perfectly correspond to one another, we are free at least to choose which of the two shall be held the defaulter. The Kantian idealism, where it touches on the world of Reason, throws the blame on the thoughts; saying that the thoughts are defective, as not being exactly fitted to the sensations and to a mode of mind wholly restricted within the range of sensation, in which as such there are no traces of the presence of these thoughts. But as to the actual content of the thought, no question is raised. Paralogisms are a species of unsound syllogism, the especial vice of which consists in employing one and the same word in the two premisses with a different meaning. According to Kant the method adopted by the rational psychology of the old metaphysicians, when they assumed that the qualities of the phenomenal soul, as given in experience, formed part of its own real essence, was based upon such a Paralogism. Nor can it be denied that predicates like simplicity, permanence, &c, are inapplicable to the soul. But their unfitness is not due to the ground assigned by Kant, that Reason, by applying them, would exceed its appointed bounds. The true ground is that this style of abstract terms is not good enough for the soul, which is very; much more than a mere simple or unchangeable sort of thing. And thus, for example, while the soul may be admitted to be simple self-sameness, it is at the same time active and institutes distinctions in its own nature. But whatever is merely or abstractly simple is as such also a mere dead thing. By his polemic against the metaphysic of the past Kant discarded those predicates from the soul or mind. He did well; but when he came to state his reasons, his failure is apparent.