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There exists in the faculty of reason a natural desire to venture beyond the field of experience, to attempt to reach the utmost bounds of all cognition by the help of ideas alone, and not to rest satisfied until it has fulfilled its course and raised the sum of its cognitions into a self-subsistent systematic whole.
Now, the proposition: "No subject can have a predicate that contradicts it," is called the principle of contradiction, and is a universal but purely negative criterion of all truth. But it belongs to logic alone, because it is valid of cognitions, merely as cognitions and without respect to their content, and declares that the contradiction entirely nullifies them.
By admitting these ideal beings, we do not really extend our cognitions beyond the objects of possible experience; we extend merely the empirical unity of our experience, by the aid of systematic unity, the schema of which is furnished by the idea, which is therefore valid not as a constitutive, but as a regulative principle.
The whole universe of things must be ordered in agreement with our cognitions. Now we are conscious of all things as different and non-different at the same time: they are non-different in their causal and generic aspects, and different in so far as viewed as effects and individuals.
If we review our cognitions in their entire extent, we shall find that the peculiar business of reason is to arrange them into a system, that is to say, to give them connection according to a principle. This idea, accordingly, demands complete unity in the cognition of the understanding not the unity of a contingent aggregate, but that of a system connected according to necessary laws.
Scythrop's romantic dreams had indeed given him many pure anticipated cognitions of combinations of beauty and intelligence, which, he had some misgivings, were not exactly realised in his cousin Marionetta; but, in spite of these misgivings, he soon became distractedly in love; which, when the young lady clearly perceived, she altered her tactics, and assumed as much coldness and reserve as she had before shown ardent and ingenuous attachment.
Now even a thing that has perished may have imparted its form to the cognition, and on the basis of that form, blue colour, and so on, the thing itself is inferred. The manifold character of cognitions must therefore be held to be due to the manifold character of real thing.
Plato perceived very clearly that our faculty of cognition has the feeling of a much higher vocation than that of merely spelling out phenomena according to synthetical unity, for the purpose of being able to read them as experience, and that our reason naturally raises itself to cognitions far too elevated to admit of the possibility of an object given by experience corresponding to them- cognitions which are nevertheless real, and are not mere phantoms of the brain.
The proper conclusion therefore is that all cognitions whatsoever abide in real subjects of cognition and are themselves real, consisting in mental certainty with regard to special objects. Some of these cognitions rest on defects which themselves are real; others spring from a combination of causes, real and free from all defect.
That is to say, it regards all cognitions as parts of a possible system, and hence accepts only such principles as at least do not incapacitate a cognition to which we may have attained from being placed along with others in a general system. But the propositions of the antithesis are of a character which renders the completion of an edifice of cognitions impossible.
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