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When we form the sublative judgment 'this is not silver, the sublation is founded on an independent positive judgment, viz. And, further, there is really no possibility of sublation, since the word 'that' does not convey the idea of an attribute in addition to the mere substrate.
The contemplation which is free from causality and will is the essence of aesthetic life; the partial and total sublation, the quieting and negation of the will, that of ethical life.
The economic bearing of this impulse is therefore seen to transverse that of the devout attitude; the former goes to qualify, if not eliminate, the self-regarding bias, through sublation of the antithesis or antagonism of self and not-self; while the latter, being and expression of the sense of personal subservience and mastery, goes to accentuate this antithesis and to insist upon the divergence between the self-regarding interest and the interests of the generically human life process.
Once catch well the knack of this scheme of thought and you are lucky if you ever get away from it. It is all you can see. Let any one pronounce anything, and your feeling of a contradiction being implied becomes a habit, almost a motor habit in some persons who symbolize by a stereotyped gesture the position, sublation, and final reinstatement involved.
The outcome of this is that as long as you do not admit that there is a real attribute in addition to the mere substrate, and that this attribute is for a time hidden, you cannot show the possibility either of error or sublation. We add an illustrative instance.
When different alternatives may be combined, on the ground of there being different effects in each case, it is improper to assume an option which implies sublation of some of the alternatives. And in the present case such combination is possible, the veins and the pericardium holding the position of a mansion, as it were, and a couch within the mansion, while Brahman is the pillow, as it were.
For that only which is actually apprehended, can be the object of apprehension, error and sublation, and we have no right to assume, as an object of these states of consciousness, something which is apprehended neither by them nor any other state of consciousness.
But this reasoning also is not valid; for when it has once been ascertained that some principle is attained through knowledge resting on a vicious basis, the fact that we are not aware of a subsequent sublation of that principle is irrelevant.
For apprehension, activity, sublation, and erroneous cognition, all result only from one thing appearing as another, and it is not reasonable to assume something altogether non-perceived and groundless.
Even if bondage were something unreal, and therefore capable of sublation by knowledge, yet being something direct, immediate, it could not be sublated by the indirect comprehension of the sense of texts.
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