individual perceptions, and only from them does he proceed to Notions, to God. The universal to Locke is, therefore, merely a later result, the work of our minds; it is simply something pertaining to thought, as subjective. Every man undoubtedly knows that when his consciousness develops empirically, he commences from feelings, from quite concrete conditions, and that it is only later on that general conceptions come in, which are connected with the concrete of sensation by being contained therein. Space, for example, comes to consciousness later than the spacial, the species later than the individual; and it is only through the activity of my consciousness that the universal is separated from the particular of conception, feeling, etc. Feeling undoubtedly comes lowest, it is the animal mode of spirit; but in its capacity as thinking, spirit endeavours to transform feeling into its own form. Thus the course adopted by Locke is quite a correct one, but all dialectic considerations are utterly and entirely set aside, since the universal is merely analyzed from the empirical concrete. And in this matter Kant reproaches Locke with reason, the individual is not the source of universal conceptions, but the understanding. As to Locke’s further reflections, they are very simple. Locke considers how the understanding is only consciousness, and in being so is something in consciousness, and he only recognizes the implicit in as far as it is in the same. a. Locke’s philosophy is more especially directed against Descartes, who, like Plato, had spoken of innate ideas. Locke likewise makes special examination of the “inborn impressions (_notiones communes in foro interiori descriptæ_)” which Lord Herbert assumes in his work _De veritate_. In the first book of his work Locke combats the so-called innate ideas, theoretic as well as practical, _i.e._ the universal, absolutely existent ideas which at the same time are represented as pertaining to mind in a natural way. Locke said that we arrive first at _that_ which we call idea. By this he understands not the essential determinations of man, but conceptions which we have and which are present and exist in consciousness as such: in the same way we all have arms and legs as parts of our bodies, and the desire to eat exists in everyone. In Locke we thus have the conception of the soul as of a contentless _tabula rasa_ which is by-and-by filled with what we call experience.[215] The expression “innate principles” was at that time common, and these innate principles have sometimes been foolishly spoken of. But their true signification is that they are implicit, that they are essential moments in the nature of thought, qualities of a germ, which do not yet exist: only in relation to this last there is an element of truth in Locke’s conclusions. As diverse conceptions essentially determined they are only legitimatized by its being shown that they are implied in