can possess objective reality, that is to say, which give us intuitions to correspond with our conceptions.
When we reflect in a purely logical manner, we do nothing more than compare conceptions in our understanding, to discover whether both have the same content, whether they are self-contradictory or not, whether anything is contained in either conception, which of the two is given, and which is merely a mode of thinking that given. But if I apply these conceptions to an object in general (in the transcendental sense), without first determining whether it is an object of sensuous or intellectual intuition, certain limitations present themselves, which forbid us to pass beyond the conceptions and render all empirical use of them impossible. And thus these limitations prove that the representation of an object as a thing in general is not only insufficient, but, without sensuous determination and independently of empirical conditions, self-contradictory; that we must therefore make abstraction of all objects, as in logic, or, admitting them, must think them under conditions of sensuous intuition; that, consequently, the intelligible requires an altogether peculiar intuition, which we do not possess, and in the absence of which it is for us nothing; while, on the other hand phenomena cannot be objects in themselves. For, when I merely think things in general, the difference in their external relations cannot constitute a difference in the things themselves; on the contrary, the former presupposes the latter, and if the conception of one of two things is not internally different from that of the other, I am merely thinking the same thing in different relations. Further, by the addition of one affirmation (reality) to the other, the positive therein is really augmented, and nothing is abstracted or withdrawn from it; hence the real in things cannot be in contradiction with or opposition to itself—and so on.
The true use of the conceptions of reflection in the employment of the understanding has, as we have shown, been so misconceived by Leibnitz, one of the most acute philosophers of either ancient or modern times, that he has been misled into the construction of a baseless system of intellectual cognition, which professes to determine its objects without the intervention of the senses. For this reason, the exposition of the
