and every other particle belonging to it, and yet it always remains the same. What constitutes, then, this body which is distinguished from its transient form? It is the sum total, in a generalized way, of all its varied concrete forms. Eternal and imperishable matter exists in reality only as the sum total of its perishable forms. The statement that matter is imperishable cannot mean anything but that there will always and everywhere be matter. It is just as true to say that matter is imperishable and merely changes its forms, as it is to say that matter exists only in its changing forms, that it is matter which changes and that only the change is eternal. The terms "changeable matter" and "material change" are after all only different expressions for the same thing. In the practical world of sense perceptions, there is nothing permanent, nothing homogeneous, nothing beyond nature, nothing like a "thing itself." Everything is changing, passing, phantomlike, so to say. One phantom is chased by another. "Nevertheless," says Kant, "things are also something in themselves," for otherwise we should have the absurd contradiction that there could be phenomena without things that produce them. But no! A phenomena is no more and no less different from the thing which produces it than the stretch of a twenty-mile road is different from the road itself. Or we may distinguish between a knife and its blade and handle, but we know that there would be no knife if there were no blade and no handle. The essential nature of the universe is change. Phenomena appear, that is all. The contradiction between the "thing itself," or its essence, and its outward appearance is fully solved by a complete critique of reason which arrives at the understanding that the human faculty of thought may generalize any number of varied sense perceptions under one uniform point of view, by singling out the general and equivalent forms and thus regarding everything it may meet as a concrete part of one and the same whole.