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Finally, it is obvious that there exists among the transcendental ideas a certain connection and unity, and that pure reason, by means of them, collects all its cognitions into one system.
It is not maintained, that this unity does really exist, but that we must, in the interest of reason, that is, for the establishment of principles for the various rules presented by experience, try to discover and introduce it, so far as is practicable, into the sphere of our cognitions.
And if mere Being only were the object of all our cognitions, why should we not remember, in the case of each particular cognition, all the words which are connected with all our cognitions? If on the other hand a difference is admitted for each state of consciousness, we admit thereby that perception has for its objects things affected with difference.
Spencer has exchanged his former expression, “beliefs which invariably exist,” for the following: “cognitions of which the predicates invariably exist along with their subjects.” And he says that “an abortive effort to conceive the negation of a proposition, shows that the cognition expressed is one of which the predicate invariably exists along with its subject; and the discovery that the predicate invariably exists along with its subject, is the discovery that this cognition is one we are compelled to accept.” Both these premises of Mr.
I looked through the full range of human cognitions, and found, from beginning to end, a proclamation of the presence of that arch-magician, Imagination. I had said to myself, "The universe is subjective to Deity, objective to me; but if I am his image, what is that part of me which corresponds to the Creator in Him?"
And considering as Feelings all that great division of mental states which we do not class as Cognitions, we may then separate this great division into the two orders, Sensations and Emotions.
But the connection of real properties in a thing is a synthesis of the possibility of which an a priori judgement cannot be formed, because these realities are not presented to us specifically; and even if this were to happen, a judgement would still be impossible, because the criterion of the possibility of synthetical cognitions must be sought for in the world of experience, to which the object of an idea cannot belong.
There is thus no equality between the two sets. Moreover, if all cognitions are empty of real content, you are unable to prove what you wish to prove since your inferential cognition also is devoid of true content.
Presentative-representative cognitions; or those in which consciousness is occupied with the relation between a sensation or group of sensations and the representations of those various other sensations that accompany it in experience.
But this limitation does not extend to cognitions of all kinds, nor to all instruments of knowledge; for we observe that remembrance, inference, and the magical perception of Yogis apprehend such things also as are not present at the time of apprehension.
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