The paragraphs before us give expression only to what is common to the _Dissertation_ and to the _Critique_, and do so entirely from the standpoint of the _Dissertation_. Thus the illustration of the conception of “right” implies that things in themselves can be known through the understanding. The conception, as Kant says, represents “a moral property which belongs to actions in and by themselves.” Similarly, in distinguishing the sensuous from “the intellectual,” he says that through the former we do not apprehend things in themselves, thus implying that things in themselves can be known through the pure intellect. The view developed in the _Analytic_, alike of sensibility and of appearance, is radically different. Sensibility and understanding _may_ have a common source; and both are indispensably necessary for the apprehension of appearance. Neither can function save in co-operation with the other. Appearance does not differ from reality solely through its sensuous content and form, but also in the intellectual order or dispensation to which it is subject. But in the very act of thus deepening the gulf between appearance and reality by counting even understanding as contributing to the knowledge only of the former, he was brought back to a position that has kinship with the Leibnizian view of their interrelation. Since understanding is just as essential as sensibility to the apprehension of appearances, and since understanding differs from sensibility in the universality of its range, it enables us to view appearances in their relation to ultimate reality, and so to apprehend them as being, however subjective or phenomenal, ways in which the thing in itself presents itself to us. Such a view is, however, on Kant’s principles, quite consistent with the further contention, that appearance does not differ from reality in a merely logical manner. Factors that are peculiar to the realm of appearance have intervened to transform the real; and in consequence even completed knowledge of the phenomenal--if such can be conceived as possible--would not be equivalent to knowledge of things in themselves.