2. That the I or Ego of apperception, and consequently in all thought, is singular or simple, and cannot be resolved into a plurality of subjects, and therefore indicates a logically simple subject,—this is self-evident from the very conception of an Ego, and is consequently an analytical proposition. But this is not tantamount to declaring that the thinking Ego is a simple substance—for this would be a synthetical proposition. The conception of substance always relates to intuitions, which with me cannot be other than sensuous, and which consequently lie completely out of the sphere of the understanding and its thought: but to this sphere belongs the affirmation that the Ego is simple in thought. It would indeed be surprising, if the conception of substance, which in other cases requires so much labour to distinguish from the other elements presented by intuition—so much trouble, too, to discover whether it can be simple (as in the case of the parts of matter), should be presented immediately to me, as if by revelation, in the poorest mental representation of all.
3. The proposition of the identity of my Self amidst all the manifold representations of which I am conscious, is likewise a proposition lying in the conceptions themselves, and is consequently analytical. But this identity of the subject, of which I am conscious in all its representations, does not relate to or concern the intuition of the subject, by which it is given as an object. This proposition cannot therefore enounce the identity of the person, by which is understood the consciousness of the identity of its own substance as a thinking being in all change and variation of circumstances. To prove this, we should require not a mere analysis of the proposition, but synthetical judgements based upon a given intuition.
4. I distinguish my own existence, as that of a thinking being, from that of other things external to me—among which my body also is reckoned. This is also an analytical proposition, for other things are exactly those which I think as different or distinguished from myself. But whether this consciousness of myself is possible without things external to me; and whether therefore I can exist merely as a thinking being (without being man),—cannot be known or inferred from this proposition.
Thus we have gained nothing as regards the cognition of myself as object, by the analysis of the consciousness of
