former by the arbitrary omission of all its determinations except one. Not till afterwards was the second ungenuine species placed beside the concept matter, and so foisted in. But for the framing of this second concept nothing more was now required than an express denial of what had already been tacitly omitted in the higher generic concept, extension, impenetrability, and divisibility. Thus the concept _substance_ was framed merely to be the vehicle for the surreptitious introduction of the concept of the immaterial substance. Consequently, it is very far from being capable of holding good as a category or necessary function of the understanding; rather is it an exceedingly superfluous concept, because its only true content lies already in the concept of matter, besides which it contains only a great void, which can be filled up by nothing but the illicitly introduced species _immaterial substance_; and, indeed, it was solely for the purpose of containing this that it was framed. Accordingly, in strictness, the concept substance must be entirely rejected, and the concept matter everywhere put in its place. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ The categories were a procrustean bed for every possible thing, but the three kinds of syllogisms are so only for the three so-called Ideas. The Idea of the soul was compelled to find its origin in the form of the categorical syllogism. It is now the turn of the dogmatic ideas concerning the universe, so far as it is thought as an object in itself, between two limits—that of the smallest (atom), and that of the largest (limits of the universe in time and space). These must now proceed from the form of the hypothetical syllogism. Nor for this in itself is any special violence necessary. For the hypothetical judgment has its form from the principle of sufficient reason, and not the cosmological alone but all those so-called Ideas really have their origin in the inconsiderate and unrestricted application of that principle, and the laying aside of it at pleasure. For, in accordance with that principle, the mere dependence of an object upon another is ever sought for, till finally the exhaustion of the imagination puts an end to the journey; and thus it is lost sight of that every object, and indeed the whole chain of objects and the principle of sufficient reason itself, stand in a far closer and greater dependence, the dependence upon the knowing subject, for whose objects alone, _i.e._, ideas, that principle is valid, for their mere position in space and time is determined by it. Thus, since the form of knowledge from which here merely the cosmological Ideas are derived, the principle of sufficient reason, is the source of all subtle hypostases, in this case no sophisms need be resorted to; but so much the more is sophistry required in order to classify those Ideas according to the four titles of the categories.