In so doing they pretend to define realities which lie beyond the limits of possible experience; the _Critique_ seeks only to deal with that faculty of reason which manifests itself to us within our own minds. Formal logic shows how completely and systematically the simple acts of reason can be enumerated. Aristotle created this science of logic complete at a stroke. Kant professes to have established an equally final metaphysics; and as logic is not a science proper, but rather a propaedeutic to all science, metaphysics, thus interpreted, is the only one of all the sciences which can immediately attain to such completeness. “For it is nothing but the inventory of all our possessions through pure reason, systematically arranged. In this field nothing can escape us. What reason produces entirely out of itself cannot lie concealed, but is brought to light by reason itself immediately the common principle has been discovered.”[81] Secondly, the _Critique_ also claims certainty. With the removal of everything empirical, and the reduction of its subject-matter to pure reason, all mere opinion or hypothesis is likewise eliminated. Probabilities or hypotheses can have no place in a _Critique of Pure Reason_.[82] Everything must be derived according to _a priori_ principles from pure conceptions in which there is no intermixture of experience or any special intuition. * * * * * This _Preface_ to the first edition, considered as introductory to the _Critique_, is misleading for two reasons. First, because in it Kant is preoccupied almost exclusively with the problems of metaphysics in the strict ontological sense, that is to say, with the problems of the _Dialectic_. The problems of the _Analytic_, which is the very heart of the _Critique_, are almost entirely ignored. They are, it is true, referred to in A x-xi, but the citation is quite externally intercalated; it receives no support or extension from the other parts of the _Preface_. This results in a second defect, namely, that Kant fails to indicate the more empirical features of his new Critical standpoint. Since ultimate reality is supersensuous, metaphysics, as above conceived, can have no instrument save pure reason. The subjects of its enquiry, God, freedom, and immortality, if they are to be known at all, can be determined only through _a priori_ speculation. This fact, fundamental and all-important for Kant, was completely ignored in the popular eclectic philosophies of the time. They professed to derive metaphysical conclusions from empirical evidence. They substituted, as Kant has pointed out,[83] “a physiology of the human understanding” for the Critical investigation of the claims of reason, and anthropology for ethics. They were blind to the dogmatism of which they are thereby guilty. They assumed those very points which most call for proof, namely, that reason is adequate to the solution of metaphysical