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The mundus intelligibilis is nothing but the general conception of a world, in which abstraction has been made of all conditions of intuition, and in relation to which no synthetical proposition either affirmative or negative is possible. Every composite substance in the world consists of simple parts; and there exists nothing that is not either itself simple, or composed of simple parts.
I find, however, in the writings of modern authors, an entirely different use of the expressions, mundus sensibilis and intelligibilis, which quite departs from the meaning of the ancients an acceptation in which, indeed, there is to be found no difficulty, but which at the same time depends on mere verbal quibbling.
For this essay, De Mundi Sensibilis atque Intelligibilis Forma et Principiis, leaves unchallenged the possibility of a knowledge of things in themselves and of God, thus showing that its author has abandoned the skepticism maintained in the Dreams of a Ghost-seer, and has turned anew to dogmatic rationalism, whose final overthrow required another swing in the direction of skeptical empiricism.
According to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis.
The division of objects into phenomena and noumena, and of the world into a mundus sensibilis and intelligibilis is therefore quite inadmissible in a positive sense, although conceptions do certainly admit of such a division; for the class of noumena have no determinate object corresponding to them, and cannot therefore possess objective validity.
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