The language in which the doctrine of the categories is expressed affords an evidence of its baselessness. What a difference in this respect between the Transcendental Æsthetic and the Transcendental Analytic! In the former, what clearness, definiteness, certainty, firm conviction which is freely expressed and infallibly communicates itself! All is full of light, no dark lurking-places are left: Kant knows what he wants and knows that he is right. In the latter, on the other hand, all is obscure, confused, indefinite, wavering, uncertain, the language anxious, full of excuses and appeals to what is coming, or indeed of suppression. Moreover, the whole second and third sections of the Deduction of the Pure Conceptions of the Understanding are completely changed in the second edition, because they did not satisfy Kant himself, and they have become quite different from the first edition, though not clearer. We actually see Kant in conflict with the truth in order to carry out his hypothesis which he has once fixed upon. In the Transcendental Æsthetic all his propositions are really proved from undeniable facts of consciousness, in the Transcendental Analytic, on the contrary, we find, if we consider it closely, mere assertions that thus it is and must be. Here, then, as everywhere, the language bears the stamp of the thought from which it has proceeded, for style is the physiognomy of the mind. We have still to remark, that whenever Kant wishes to give an example for the purpose of fuller explanation, he almost always takes for this end the category of causality, and then what he has said turns out correct; for the law of causality is indeed the real form of the understanding, but it is also its only form, and the remaining eleven categories are merely blind windows. The deduction of the categories is simpler and less involved in the first edition than in the second. He labours to explain how, according to the perception given by sensibility, the understanding produces experience by means of thinking the categories. In doing so, the words recognition, reproduction, association, apprehension, transcendental unity of apperception, are repeated to weariness, and yet no distinctness is attained. It is well worth noticing, however, that in this explanation he does not once touch upon what must nevertheless first occur to every one—the relation of the sensation to its external cause. If he did not intend this relation to hold good, he ought to have expressly denied it; but neither does he do this. Thus in this way he evades the point, and all the Kantians have in like manner evaded it. The secret motive of this is, that he reserves the causal nexus, under the name “ground of the phenomenon,” for his false deduction of the thing in itself; and also that perception would become intellectual through the relation to the cause, which he dare not admit. Besides this, he seems to have been afraid that if the causal nexus were allowed to hold good between sensation and object, the latter would at once become the thing in itself, and introduce the empiricism of Locke. But this difficulty is removed by reflection, which shows us that the law of causality is of subjective origin, as well as the sensation itself; and besides this, our own body also, inasmuch as it appears in space, already belongs to ideas. But Kant was hindered from confessing this by his fear of the Berkeleian idealism.