given-ness, time and space [Kant's schematism], and so indirectly also to the objects themselves. But it always remains uncertain, whether the relations of time and space, to which the categories are applied, will always remain the same in the case of the objects. If, for example, I also apply the category of causality, in the case of fire and heat, to the form of their given-ness, to the time in which they stand in the relation of succession, it still only follows that I can say that this succession has occurred hitherto, and will very probably occur again in the future. But no objective certainty can be secured to me by this use of the categories; and there are, therefore, no synthetic judgments a priori concerning empirical objects.
6) The Dialectic is, according to Maimon, a criticism of the faculty of imagination, not of the theoretical reason. The latter always asks for the condition of the conditioned; only the faculty of imagination conceives of this progressus, by an illusion, as finite,—so producing the "ideas" of the unconditioned, and the Antithetik at the same time as the cosmological (cf. no. 806). The theological idea bids us strive after absolute totality, that is, after perfection. In this endeavor consists that religion which is valid for every rational being. It would be wrong to ascribe to this idea an actual object. The idea of God has only a subjective significance in a practical regard as well. If one attempts to conceive of God in idea as actual, one falls into anthropomorphism. Nevertheless, Maimon expresses himself as believing in a World-spirit [no. 798], thereby abandoning his strictly critical standpoint.—I proceed to the enumeration of the writings, which form together with no. 772 the basis of the foregoing exposition.)
773) Maimon: Philosophisches Wörterbuch oder Beleuchtung der wichtigsten Gegenstände der Philosophie in alphabetischer Ordnung. 8vo. Berlin. 1791. Unger. Part I, pp. 222. (The idea is characteristic of Maimon's unsystematic way of thinking. He included in the Dictionary several of his earlier and shorter essays, practically unaltered. To the review by:)
774) Reinhold in the A. L. Z. 1792. I, pp. 49-56 (Maimon replies in no. 385, and no. 931, pp. 15-23, Anmerkung. Cf., also, no. 784, III.)
775) Maimon: Die Kathegorien [sic!] des Aristoteles. Mit Anmerkungen erläutert, und als Propädeutik zu einer neuen Theorie des Denkens dargestellt. 8vo. Berlin. 1794. Felisch. pp. 257. (The Propaedeutic again connects with the construction of the R. V.)
776) Maimon: Versuch einer neuen Logik oder Theorie des Denkens. Nebst angehängten Briefen des Philaletes an Aenesidemus. Large 8vo. Berlin. 1794. Felisch. pp. lxviii, 438. Second edition, 1798.
777) Maimon: Kritische Untersuchungen über den menschlichen Geist oder das höhere Erkenntniss- und Willensvernögen. Large 8vo. Leipzig. 1797. The younger Fleischer, pp. xxvi, 371. (In this work we have, pp. 231-277, Prolegomena zur Kritik einer praktischen Vernunft, with which Maimon passes beyond the usual limits of his writings, and enters upon the field of practical philosophy. There follows, pp. 278-352, an
