endeavouring, for instance, to conceive a change without a preceding cause, or a passing into or out of being of Matter, we become aware that it is impossible ; moreover we recognise this impossibility to be an objective one, although its root lies in our intellect : for we could not otherwise bring it to consciousness in a subjective way. There is, on the whole, a strong likeness and connection between transcendental and metalogical truths, which shows that they spring from a common root. In this chapter we see the Principle of Sufficient Reason chiefly as metalogical truth, whereas in the last it appeared as transcendental truth and in the next one it will again be seen as transcendental truth under another form. In the present treatise I am taking special pains, precisely on this account, to establish the Principle of Sufficient Reason, as a judgment having a fourfold reason ; by which I do not mean four different reasons leading contingently to the same judgment, but one reason presenting itself under a fourfold aspect: and this is what I call its Fourfold Root. The other three metalogical truths so strongly resemble one another, that in considering them one is almost necessarily induced to search for their common expression, as I have done in the Ninth Chapter of the Second Volume of my chief work. On the other hand, they differ considerably from the Principle of Sufficient Reason. If we were to seek an analogue for the three other metalogical truths among transcendental truths, the one I should choose would be this : Substance, I mean Matter, is permanent.
§ 34. Reason.
As the class of representations I have dealt with in this chapter belongs exclusively to Man, and as all that distinguishes human life so forcibly from that of animals
