ut offending against
the prohibition of their transcendent use, since here the boundary appeared
only to be touched, and not overstepped.

[Footnote 1: "A pure use of the categories is no doubt possible, that is,
not self-contradictory, but it has no kind of objective validity, because
it refers to no intuition to which it is meant to impart the unity of an
object. The categories remain forever mere functions of thought by which no
object can be given to me, but by which I can only think whatever may
be given to me in intuition" (_Critique of Pure Reason_, Max Mueller's
translation, vol. ii. p. 220). Without the condition of sensuous intuition,
for which they supply the synthesis, the categories have no relation to any
definite object; for without this condition they contain nothing but the
logical function, or the form of the concept, by means of which alone
nothing can be known and distinguished as to any object belonging to it
(_Ibid_., pp. 213, 214).]

[Footnote 2: The thing in itself denotes the object in so far as it can
be thought by us, but not intuited, and consequently not determined by
intuitions, _i.e._, cannot be known. It is only through the schematism
that the categories are limited to phenomena. O. Liebmann (_Kant und die
Epigonen_, p. 27, and _passim_) overlooks or ignores this when he says:
Kant here allows himself to "recognize an object emancipated from the
forms of knowledge, therefore an irrational object, _i.e._, to represent
something which is not representable--wooden iron." The thing in itself is
insensible, but not irrational, and the forms of intuition and forms of
thought joined by Liebmann under the title forms of knowledge have in Kant
a by no means equal rank.]

[Footnote 3: A category by itself, freed from all conditions of intuition
(_e.g._, the representation of a substance which is thought without
permanence in time, or of a cause which should not act in time), can yield
no definite concept of an object.]

Though the concepts of the understanding possess a cognitive value in the
sphere of phenomena alone, the hope still remains of gaining an entrance
into the suprasensible sphere through the concepts of reason. It is
indubitable that our spirit is conscious of a far higher need than that for
the mere connection of phenomena into experience; it is that which cannot
be experienced, the Ideas God, freedom, and immortality, which form the
real end of its inquiry. Can this need be satis