not conscious of the difference… that is； what the difference is…
the representation must be termed obscure。 There is； consequently；
an infinite series of degrees of consciousness down to its entire
disappearance。
*＇2＇ There are some who think they have done enough to establish a
new possibility in the mode of the existence of souls； when they
have shown that there is no contradiction in their hypotheses on
this subject。 Such are those who affirm the possibility of thought… of
which they have no other knowledge than what they derive from its
use in connecting empirical intuitions presented in this our human
life… after this life bas ceased。 But it is very easy to embarrass
them by the introduction of counter…possibilities； which rest upon
quite as good a foundation。 Such； for example； is the possibility of
the division of a simple substance into several substances； and
conversely； of the coalition of several into one simple substance。
For； although divisibility presupposes position； it does not
necessarily require a position of substances； but only of the
degrees （of the several faculties） of one and the same substance。
Now we can cogitate all the powers and faculties of the soul… even
that of consciousness… as diminished by one half； the substance
still remaining。 In the same way we can represent to ourselves without
contradiction； this obliterated half as preserved； not in the soul；
but without it； and we can believe that； as in this case every。
thing that is real in the soul； and has a degree… consequently its
entire existence… has been halved； a particular substance would
arise out of the soul。 For the multiplicity； which has been divided；
formerly existed； but not as a multiplicity of substances； but of
every reality as the quantum of existence in it； and the unity of
substance was merely a mode of existence； which by this division alone
has been transformed into a plurality of subsistence。 In the same
manner several simple substances might coalesce into one； without
anything being lost except the plurality of subsistence； inasmuch as
the one substance would contain the degree of reality of all the
former substances。 Perhaps； indeed； the simple substances； which
appear under the form of matter； might （not indeed by a mechanical
or chemical influence upon each other； but by an unknown influence； of
which the former would be but the phenomenal appearance）； by means
of such a dynamical division of the parent…souls； as intensive
quantities； produce other souls； while the former repaired the loss
thus sustained with new matter of the same sort。 I am far from
allowing any value to such chimeras； and the principles of our
analytic have clearly proved that no other than an empirical use of
the categories… that of substance； for example… is possible。 But if
the rationalist is bold enough to construct； on the mere authority
of the faculty of thought… without any intuition； whereby an object is
given… a self…subsistent being； merely because the unity of
apperception in thought cannot allow him to believe it a posite
being； instead of declaring； as he ought to do； that he is unable to
explain the possibility of a thinking nature； what ought to hinder the
materialist； with as plete an independence of experience； to employ
the principle of the rationalist in a directly opposite manner…
still preserving the formal unity required by his opponent？
If； now； we take the above propositions… as they must be accepted as
valid for all thinking beings in the system of rational psychology… in
synthetical connection； and proceed； from the category of relation；
with the proposition： 〃All thinking beings are； as such；
substances；〃 backwards through the series； till the circle is
pleted； we e at last to their existence； of which； in this
system of rational psychology； substances are held to be conscious；
independently of external things； nay； it is asserted that； in
relation to the permanence which is a necessary characteristic of
substance； they can of themselves determine external things。 It
follows that idealism… at least problematical idealism； is perfectly
unavoidable in this rationalistic system。 And； if the existence of
outward things is not held to be requisite to the determination of the
existence of a substance in time； the existence of these outward
things at all； is a gratuitous assumption which remains without the
possibility of a proof。
But if we proceed analytically… the 〃I think〃 as a proposition
containing in itself an existence as given； consequently modality
being the principle… and dissect this proposition； in order to
ascertain its content； and discover whether and how this Ego
determines its existence in time and space without the aid of anything
external； the propositions of rationalistic psychology would not begin
with the conception of a thinking being； but with a reality； and the
properties of a thinking being in general would be deduced from the
mode in which this reality is cogitated； after everything empirical
had been abstracted； as is shown in the following table：
1
I think；
2 3
as Subject； as simple Subject；
4
as identical Subject；
in every state of my thought。
Now； inasmuch as it is not determined in this second proposition；
whether I can exist and be cogitated only as subject； and not also
as a predicate of another being； the conception of a subject is here
taken in a merely logical sense； and it remains undetermined；
whether substance is to be cogitated under the conception or not。
But in the third proposition； the absolute unity of apperception…
the simple Ego in the representation to which all connection and
separation； which constitute thought； relate； is of itself
important； even although it presents us with no information about
the constitution or subsistence of the subject。 Apperception is
something real； and the simplicity of its nature is given in the
very fact of its possibility。 Now in space there is nothing real
that is at the same time simple； for points； which are the only simple
things in space； are merely limits； but not constituent parts of
space。 From this follows the impossibility of a definition on the
basis of materialism of the constitution of my Ego as a merely
thinking subject。 But； because my existence is considered in the first
proposition as given； for it does not mean； 〃Every thinking being
exists〃 （for this would be predicating of them absolute necessity）；
but only； 〃I exist thinking〃； the proposition is quite empirical；
and contains the determinability of my existence merely in relation to
my representations in time。 But as I require for this purpose
something that is permanent； such as is not given in internal
intuition； the mode of my existence； whether as substance or as
accident； cannot be determined by means of this simple
self…consciousness。 Thus； if materialism is inadequate to explain
the mode in which I exist； spiritualism is likewise as insufficient；
and the conclusion is that we are utterly unable to attain to any
knowledge of the constitution of the soul； in so far as relates to the
possibility of its existence apart from external objects。
And； indeed； how should it be possible； merely by the aid of the
unity of consciousness… which we cognize only for the reason that it
is indispensable to the possibility of experience… to pass the
bounds of experience （our existence in this life）； and to extend our
cognition to the nature of all thinking beings by means of the
empirical… but in relation to every sort of intuition； perfectly
undetermined… proposition； 〃I think〃？
There does not then exist any rational psychology as a doctrine
furnishing any addition to our knowledge of ourselves。 It is nothing
more than a discipline； which sets impassable limits to speculative
reason in this region of thought； to prevent it； on the one hand； from
throwing itself into the arms of a soulless materialism； and； on the
other； from losing itself in the mazes of a baseless spiritualism。
It teaches us to co