Now as concerns the specified method and fundamental maxim itself, there is much to be said for it, and it is a brilliant thought. The nature of all science indeed consists in this, that we comprehend the endless manifold of perceptible phenomena under comparatively few abstract conceptions, and out of these construct a system by means of which we have all those phenomena completely in the power of our knowledge, can explain the past and determine the future. The sciences, however, divide the wide sphere of phenomena among them according to the special and manifold classes of the latter. Now it was a bold and happy thought to isolate what is absolutely essential to the conceptions as such and apart from their content, in order to discover from these forms of all thought found in this way what is essential to all intuitive knowledge also, and consequently to the world as phenomenon in general; and because this would be found _a priori_ on account of the necessity of those forms of thought, it would be of subjective origin, and would just lead to the ends Kant had in view. Here, however, before going further, the relation of reflection to knowledge of perception ought to have been investigated (which certainly presupposes the clear separation of the two, which was neglected by Kant). He ought to have inquired in what way the former really repeats and represents the latter, whether quite pure, or changed and to some extent disguised by being taken up into its special forms (forms of reflection); whether the form of abstract reflective knowledge becomes more determined through the form of knowledge of perception, or through the nature or constitution which unalterably belongs to itself, _i.e._, to reflective knowledge, so that even what is very heterogeneous in intuitive knowledge can no longer be distinguished when it has entered reflective knowledge, and conversely many distinctions of which we are conscious in the reflective method of knowledge have also sprung from this knowledge itself, and by no means point to corresponding differences in intuitive knowledge. As the result of this investigation, however, it would have appeared that knowledge of perception suffers very nearly as much change when it is taken up into reflection as food when it is taken into the animal organism whose forms and compounds are determined by itself, so that the nature of the food can no longer be recognised from the result they produce. Or (for this is going a little too far) at least it would have appeared that reflection is by no means related to knowledge of perception as the reflection in water is related to the reflected objects, but scarcely even as the mere shadow of these objects stands to the objects themselves; which shadow repeats only a few external outlines, but also unites the most manifold in the same form and presents the most diverse through the same outline; so that it is by no means possible,