There are still a few points in the further course of the transcendental analytic which I should have to refute were it not that I am afraid of trying the patience of the reader; I therefore leave them to his own reflection. But ever anew in the “Critique of Pure Reason” we meet that principal and fundamental error of Kant’s, which I have copiously denounced above, the complete failure to distinguish abstract, discursive knowledge from intuitive. It is this that throws a constant obscurity over Kant’s whole theory of the faculty of knowledge, and never allows the reader to know what he is really speaking about at any time, so that instead of understanding, he always merely conjectures, for he alternately tries to understand what is said as referring to thought and to perception, and remains always in suspense. In the chapter “On the Division of all Objects into Phenomena and Noumena,” Kant carries that incredible want of reflection as to the nature of the idea of perception and the abstract idea, as I shall explain more fully immediately, so far as to make the monstrous assertion that without thought, that is, without abstract conceptions, there is no knowledge of an object; and that perception, because it is not thought, is also not knowledge, and, in general, is nothing but a mere affection of sensibility, mere sensation! Nay, more, that perception without conception is absolutely void; but conception without perception is yet always something (p. 253; V. 309). Now this is exactly the opposite of the truth; for concepts obtain all significance, all content, only from their relation to ideas of perception, from which they have been abstracted, derived, that is, constructed through the omission of all that is unessential: therefore if the foundation of perception is taken away from them, they are empty and void. Perceptions, on the contrary, have in themselves immediate and very great significance (in them, indeed, the thing in itself objectifies itself); they represent themselves, express themselves, have no mere borrowed content like concepts. For the principle of sufficient reason governs them only as the law of causality, and determines as such only their position in space and time; it does not, however, condition their content and their significance, as is the case with concepts, in which it appears as the principle of the ground of knowing. For the rest, it looks as if Kant really wished here to set about distinguishing the idea of perception and the abstract idea. He objects to Leibnitz and Locke that the former reduced everything to abstract ideas, and the latter everything to ideas of perception. But yet he arrives at no distinction; and although Locke and Leibnitz really committed these errors, Kant himself is burdened with a third error which includes them both—the error of having so mixed up knowledge of perception and abstract knowledge that a monstrous hybrid