umena to things, not considered as phenomena, but as things in themselves. But it at the same time prescribes limits to itself, for it confesses itself unable to cognize these by means of the categories, and hence is compelled to cogitate them merely as an unknown something.
I find, however, in the writings of modern authors, an entirely different use of the expressions, mundus sensibilis and intelligibilis, which quite departs from the meaning of the ancients—an acceptation in which, indeed, there is to be found no difficulty, but which at the same time depends on mere verbal quibbling. According to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis. Astronomy, in so far as we mean by the word the mere observation of the starry heaven, may represent the former; a system of astronomy, such as the Copernican or Newtonian, the latter. But such twisting of words is a mere sophistical subterfuge, to avoid a difficult question, by modifying its meaning to suit our own convenience. To be sure, understanding and reason are employed in the cognition of phenomena; but the question is, whether these can be applied when the object is not a phenomenon and in this sense we regard it if it is cogitated as given to the understanding alone, and not to the senses. The question therefore is whether, over and above the empirical use of the understanding, a transcendental use is possible, which applies to the noumenon as an object. This question we have answered in the negative.
When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. For this must ever remain unknown to us. Nay, it is also quite unknown to us whether any such transcendental or extraordinary
