=III. Evidence yielded by the “Reflexionen” and “Lose Blätter” in support of the above analysis.= The evidence, derived by Vaihinger from the _Reflexionen_ and _Lose Blätter_, briefly outlined, is as follows.[840] (1) In the _Reflexionen zur Anthropologie_ relevant passages are few in number, and represent a standpoint very close to that of the 1770 _Dissertation_. Imagination is treated only as an empirical faculty.[841] Recognition, which is only once mentioned,[842] is also viewed as merely empirical. The understanding is spoken of as the faculty through which objects are thought.[843] The categories are not mentioned, and it is stated that the understanding yields only ideas of reflection. “All knowledge of things is derived, as regards its matter, from sensation--the understanding gives only ideas of reflection.”[844] So far, these _Reflexionen_ would seem to coincide, more or less, with the first stage of the deduction. They contain, however, no reference to _transcendental_ apperception; and are therefore regarded by Vaihinger as representing a still earlier standpoint. (2) In the _Reflexionen zur Kritik der reinen Vernunft_ there is a very large and valuable body of relevant passages. No. 925 must be of the same date as the letter of 1772 to Herz; it formulates its problem in practically identical terms.[845] Nos. 946-52 and 955 may belong to the period of the first stage. For though the doctrine of the transcendental object as the opposite counterpart of the transcendental subject is not mentioned, the spiritualist view of the self is prominent. In No. 946 it is asserted that the representation of an object is “made by us through freedom.” “Free actions are already given _a priori_, namely our own.”[846] “To pass universal objective judgments, and to do so apodictically, reason must be free from subjective grounds of determination. For were it so determined the judgment would be merely accidental, namely in accordance with its subjective cause. Thus reason is conscious _a priori_ of its freedom in objectively necessary judgments in so far as it apprehends them as exclusively grounded through their relation to the object.”[847] “Transcendental freedom is the necessary hypothesis of all rules, and therefore of all employment of the understanding.”[848] “Appearances are representations whereby we are affected. The representation of our free self-activity does not involve affection, and accordingly is not appearance, but apperception.”[849] It is significant that the categories receive no mention. Almost all the other _Reflexionen_ would seem to have originated in the period of the second stage of the deduction; but they still betray a strong spiritualist bias.