also, an immediately experienced certitude.”[328] We have, “then, immediately experienced presentations which of themselves already constitute a knowledge,--our first knowledge, and the only one possessed of absolute indubitableness.” And some of these presentations “are accompanied by a kind of immediate certainty or revelation that, in some way, they reach right into the Thing-in-Itself, that they directly express something objectively valid, present in that Thing-in-Itself”; and “this pressure ever involves, should the contradictory of what it enunciates be admitted as objectively existent, the self-destruction of objective reality.”--“And this pressure can, in any one case, be resisted by the mind; an act of endorsement, of a kind of faith, is necessary on the part of the mind: for these presentations, furnished with such pressure, do not transform themselves into the Things-in-Themselves directly,--we do not come to see objective reality simply face to face.”[329] And we find thus that “_in principle_ the entire range of reality, right down to its last depths, lies open to cognition, proceeding according to the principle of the necessities of thought. For he who recognizes this principle, thereby admits that the necessities of thought have trans-subjective significance, so that, if any affirmation concerning the ultimate reasons and depths of Reality can be shown to be necessary in thought, this affirmation possesses as rightful a claim to trans-subjective validity, as any determination, necessary in thought, which concern only such parts of the Thing-in-Itself as are the nearest neighbours to our sense-impressions concerning it. Everywhere our principle leaves us only the question whether thought, as a matter of fact, does or does not react, under the given problems, with the said logical constraint and pressure.”[330]