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But in the minor we speak of the same being only in so far as it regards itself as subject, relatively to thought and the unity of consciousness, but not in relation to intuition, by which it is presented as an object to thought. Thus the conclusion is here arrived at by a Sophisma figurae dictionis.*
We can now see that the major, in the above cosmological syllogism, takes the conditioned in the transcendental signification which it has in the pure category, while the minor speaks of it in the empirical signification which it has in the category as applied to phenomena. There is, therefore, a dialectical fallacy in the syllogism a sophisma figurae dictionis.
Now, that individual possession exists of right, or, better, from natural necessity, all philosophers admit, and can easily e demonstrated; but when, in imitation of M. Cousin, we assume it to be the basis of the domain of property, we fall into the sophism called sophisma amphiboliae vel ambiguitatis, which consists in changing the meaning by a verbal equivocation.
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