faculty of judgment, as the mediator between the intuitive and the abstract or discursive faculty of knowing—in other words, between the Understanding and the Reason.
§ 32. Transcendental Truth.
The forms of intuitive, empirical knowledge which lie within the Understanding and pure Sensibility may, as conditions of all possible experience, be the grounds of a judgment, which is in that case synthetical a priori. As nevertheless this kind of judgment has material truth, its truth is transcendental ; because the judgment is based not only on experience, but on the conditions of all possible experience lying within us. For it is determined precisely by that which determines experience itself : namely, either by the forms of Space and of Time perceived by us a priori, or by the causal law, known to us a priori. Propositions such as : two straight lines do not include a space ; nothing happens without a cause; matter can neither come into being nor perish ; 3 x 7 = 21, are examples of this kind of judgment. The whole of pure Mathematics, and no less my tables of the Prædicabilia a priori, [1] as well as most of Kant's theorems in his "Metaphysische Anfangsgründe der Naturwissenschaft," may, properly speaking, be adduced in corroboration of this kind of truth.
§ 33. Metalogical Truth.
Lastly, a judgment may be founded on the formal conditions of all thinking, which are contained in the Reason ; and in this case its truth is of a kind which seems to me best defined as metalogical truth. This expression has nothing at all to do with the "Metalogicus" written by Johannes
- ↑ See "Die Welt a. W. u. V." 3rd edition, vol. ii. ch. iv. p. 55.
