to that of the body, possessed by that fine web of intentions and counter-intentions whose pulsations are our thoughts. The dynamic logic of intelligence was laid bare, and the hierarchy of ideas, if not always correctly traced, was at least manifested in its principle. It was as great an enlargement of Hume’s work as Hume’s had been of Locke’s or Locke’s of Hobbes’s. And the very fact that the metaphysical residuum practically disappeared—for the weak reconstruction in the second Critique may be dismissed as irrelevant—renders the work essentially valid, essentially a description of something real. It is therefore a great source of instruction and a good compendium or store-house for the problems of mind. But the work has been much overestimated. It is the product of a confused though laborious mind. It contains contradictions not merely incidental, such as any great novel work must retain (since no man can at once remodel his whole vocabulary and opinions) but contradictions absolutely fundamental and inexcusable, like that between the transcendental function of intellect and its limited authority, or that between the efficacy of things-in-themselves and their unknowability. Kant’s assumptions and his conclusions, his superstitions and his wisdom, alternate without neutralising each other.
That experience is a product of two factors is an assumption made by Kant. It rests on a psychological analogy, namely on the
