| In an object, the composite parts thereof (essentialia) are the matter; the mode in which they are connected in the object, the form. |
| In respect to things in general, unlimited reality was regarded as the matter of all possibility, the limitation thereof (negation) as the form, by which one thing is distinguished from another according to transcendental conceptions. |
| The understanding demands that something be given (at least in the conception), in order to be able to determine it in a certain manner. |
| Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations). |
| Hence, with him, space and time were possible--the former through the relation of substances, the latter through the connection of their determinations with each other, as causes and effects. |
| And so would it really be, if the pure understanding were capable of an immediate application to objects, and if space and time were determinations of things in themselves. |
| But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. |
| But the intellectual philosopher could not endure that the form should precede the things themselves and determine their possibility; an objection perfectly correct, if we assume that we intuite things as they are, although with confused representation. |
| But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time). |
| REMARK ON THE AMPHIBOLY OF THE CONCEPTIONS OF REFLECTION. |
| Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. |
| In this manner, the appointment of the position which must be taken by each conception according to the difference in its use, and the directions for determining this place to all conceptions according to rules, would be a transcendental topic, a doctrine which would thoroughly shield us from the surreptitious devices of the pure understanding and the delusions which thence arise, as it would always distinguish to what faculty of cognition each conception properly belonged. |
| Every conception, every title, under which many cognitions rank together, may be called a logical place. |
| Upon this is based the logical topic of Aristotle, of which teachers and rhetoricians could avail themselves, in order, under certain titles of thought, to observe what would best suit the matter they had to treat, and thus enable themselves to quibble and talk with fluency and an appearance of profundity. |
| Transcendental topic, on the contrary, contains nothing more than the above-mentioned four titles of all comparison and distinction, which differ from categories in this respect, that they do not represent the object according to that which constitutes its conception (quantity, reality), but set forth merely the comparison of representations, which precedes our conceptions of things. |
| But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility. |
| Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility. |
| If, however, we wish to employ these conceptions in respect of objects, previous transcendental reflection is necessary. |
| Without this reflection I should make a very unsafe use of these conceptions, and construct pretended synthetical propositions which critical reason cannot acknowledge and which are based solely upon a transcendental amphiboly, that is, upon a substitution of an object of pure understanding for a phenomenon. |
| For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. |
| Our table of the conceptions of reflection gives us the unexpected advantage of being able to exhibit the distinctive peculiarities of his system in all its parts, and at the same time of exposing the fundamental principle of this peculiar mode of thought, which rested upon naught but a misconception. |