[2] Knowledge is transcendental when it is aware that nothing can be asserted directly about the thing-in-itself but makes indirect inferences from the subjective which is known to the unknown which lies beyond the subjective (transcendental). The thing-in-itself is, according to this view, beyond the sphere of the world of immediate experience; in other words, it is transcendent. Our world can, however, be transcendentally related to the transcendent. Hartmann's theory is called Realism because it proceeds from the subjective, the mental, to the transcendent, the real. [3] The way in which the above view has influenced psychology, physiology, etc., in various directions has been set forth by the author in works published after this book. Here he is concerned only with characterising the results of an open-minded study of thinking itself. [4] The passage from page 146 down to this point has been added, or rewritten, for the present Revised Edition. (1918). [5] A complete catalogue of the principles of morality (from the point of view of Metaphysical Realism) may be found in Eduard von Hartmann's Phänomenologie des sittlichen Bewusstseins. [6] Translation by Abbott, Kant's Theory of Ethics, p. 180; Critique of Pure Practical Reason, chap. iii. [7] For the manner in which I have here spoken of "Materialism," and for the justification of so speaking of it, see the Addition at the end of this chapter. [8] Only a superficial critic will find in the use of the word "faculty," in this and other passages, a relapse into the old-fashioned doctrine of faculties of the soul. [9] When Paulsen, p. 15 of the book mentioned above, says: "Different natural endowments and different conditions of life demand both a different bodily and also a different mental and moral diet," he is very close to the correct view, but yet he misses the decisive point. In so far as I am an individual, I need no diet. Dietetic means the art of bringing a particular specimen into harmony with the universal laws of the genus. But as an individual I am not a specimen of a genus. [10] The Editor would call the reader's attention to the fact that this book was written in 1894. For many years Dr. Steiner's efforts have been chiefly concentrated in upholding the Divinity of Christ consistently with the broader lines of the Christian Churches. [11] We are entitled to speak of thoughts (ethical ideas) as objects of observation. For, although the products of thinking do not enter the field of observation, so long as the thinking goes on, they may well become objects of observation subsequently. In this way we have gained our characterisation of action.