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Updated: June 14, 2025
We have observed, from the natural relation which the transcendental use of our cognition, in syllogisms as well as in judgements, must have to the logical, that there are three kinds of dialectical arguments, corresponding to the three modes of conclusion, by which reason attains to cognitions on principles; and that in all it is the business of reason to ascend from the conditioned synthesis, beyond which the understanding never proceeds, to the unconditioned which the understanding never can reach.
The cerebral system of nerves has its correspondent 'antithesis' in the abdominal system: but hence arises a 'synthesis' of the two in the pectoral system as the intermediate, and, like a drawbridge, at once conductor and boundary. In the latter as objectized by the former arise the emotions, affections, and in one word, the passions, as distinguished from the cognitions and appetites.
But if the very same condition is considered at the same time as the condition of other cognitions, which together constitute a series of inferences or consequences in a descending line, reason may preserve a perfect indifference, as to how far this progression may extend a parte posteriori, and whether the totality of this series is possible, because it stands in no need of such a series for the purpose of arriving at the conclusion before it, inasmuch as this conclusion is sufficiently guaranteed and determined on grounds a parte priori.
Hence cognitions only constitute reality; external things do not exist. To this the Sutra replies, 'Not non-existence, on account of consciousness. The non-existence of things, apart from ideas, cannot be maintained, because we are conscious of cognitions as what renders the knowing subject capable of thought and intercourse with regard to particular things.
Development is everywhere; at present the soul has five senses, but very probably it once had less than five, and in the future it will have more. At first the actions of men were guided by obscure instinct; gradually the reason obtained influence over the will, and one day will govern it completely through its clear and distinct cognitions.
Whatever be the value of this dualism, it will have to be discussed even in the hypothesis of panpsychism. As for myself, I shall also continue to make a distinction between what I have called objects of cognition and acts of cognition, because this is the most general distinction that can be traced in the immense field of our cognitions.
The object of the hypothetical employment of reason is therefore the systematic unity of cognitions; and this unity is the criterion of the truth of a rule.
It was in Constance's life one of those crises when the human soul seems to be on the very brink of mysterious and disconcerting cognitions, and then, the wave recedes as inexplicably as it surged up. "Why, of course!" said Mr. Povey, turning away lightly, as though to imply that she was making tragedies out of nothing. She gave an involuntary gesture of almost childish relief.
Now such synthetic propositions are only possible in this way: that the two cognitions are connected together by their union with a third in which they are both to be found.
For we nowhere perceive cognitions not inherent in a cognising subject and not referring to objects. Here terminates the adhikarana of 'perception. And on account of its being unproved in every way. Here now come forward the Madhyamikas who teach that there is nothing but a universal Void.
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