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Updated: May 7, 2025
Thought, per se, is merely the purely spontaneous logical function which operates to connect the manifold of a possible intuition; and it does not represent the subject of consciousness as a phenomenon for this reason alone, that it pays no attention to the question whether the mode of intuiting it is sensuous or intellectual.
Why not talk of results by themselves, then, without considering means? Why not treat the idea as simply grasping or intuiting the reality, of its having the faculty anyhow, of shooting over nature behind the scenes and knowing things immediately and directly? Why need we always lug in the bridging? it only retards our discourse to do so.
I therefore do not represent myself in thought either as I am, or as I appear to myself; I merely cogitate myself as an object in general, of the mode of intuiting which I make abstraction.
A certain degree of form is attained in sense, it is true, since the chaos of sensations is ordered under the "forms of intuition," space and time, which are an original possession of the intuiting subject, but this is not sufficient, without the aid of the understanding, for the genesis of knowledge.
The things and events of the phenomenal world exist both before and after my perception, and are something distinct from my subjective and momentary representations of them. The space and time, however, in which they exist and happen are not furnished by the intuiting individual, but by the supra-individual, transcendental consciousness or generic reason of the race.
As an answer to the question, "How is knowledge brought about?" While Kant correctly described these functions of the intuiting and thinking spirit, and showed them actual, they must further be proven, be shown necessary or deduced. Deduced whence? Think anything whatever and observe what thou dost, and of necessity must do, in thinking.
If, by the term noumenon, we understand a thing so far as it is not an object of our sensuous intuition, thus making abstraction of our mode of intuiting it, this is a noumenon in the negative sense of the word.
Now the reason of this again is that apperception, and with it thought, antecedes all possible determinate arrangement of representations. Accordingly we think something in general and determine it on the one hand sensuously, but, on the other, distinguish the general and in abstracto represented object from this particular mode of intuiting it.
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