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In vain do we persist in maintaining that it is originally an act; we always come round to the fact that the method followed compels us to consider this act only when once accomplished, and when once expressed in results. The inevitable consequence is that we imprison ourselves hopelessly in the affirmation of Kantian relativism.
Historically he was not prepared enough to test and search the question of evidence as applied to divine things handed down by testimony, and his Kantian coloring naturally disposed him to include all religions within the limits of pure reason, and to seek it rather in the subject than in anything objective.
It is impossible to explain in brief the relation of Smith's ethical theory to his political economy. His merit in the former consists in his comprehensive and characteristic combination of the results reached by his predecessors, and in his preparation for Kantian views, so far as this was possible from the empirical standpoint of the English.
Witness these naughty parodies of examination questions, which appeared in a "Parliament of Fools" just before the mid-year examinations of 1915. "'Little drops of water, little grains of sand, Make the mighty ocean, and a pleasant land. "The remainder of the time may be employed in translating into Kantian terminology, the title of the book: 'Myself and I."
The Kantian theory, however, is capable of simplification, the various forms of cognition may be reduced to a single one, to the category of causality or principle of sufficient reason which was preferred by Kant himself as the general expression of the regular connection of our representations.
It is a simple implication of the Kantian theory of knowledge. The evidence for its validity has come through the application of historical criticism to all the creeds. Mystics of all ages have seen the truth from far.
But it is otherwise with the Kantian distinction between the matter of knowledge and its form. By regarding intelligence as pre-eminently a faculty of establishing relations, Kant attributed an extra-intellectual origin to the terms between which the relations are established. He affirmed, against his immediate predecessors, that knowledge is not entirely resolvable into terms of intelligence.
Having himself conquered the Kantian dialect and learned to write it, Schiller had little patience with those who supposed that philosophic truth could and should be set forth in the easy manner of a fireside yarn.
The ideas are really incommensurate, as is well pointed out in Schurman's monograph on the Kantian and the evolutionary ethics of Spencer.
"You look about you so," Alice said with an undertone of anxiety in her voice, "don't you like it here any longer?" "What are you thinking of," he exclaimed, "I like it better daily." She was about to reply but fell silent and looked into space with a smile of wistful irony. "If I except the Life of Jesus and the Kantian what do you call the things?" "Antinomies."
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