ever arising and perishing, but in fact never existing), the knowledge of which is merely a δόξα μετ' αίσθήσεως ἀλόγον, and which Christendom, with a correct instinct, calls temporal, after that form of our principle (Time) which I have defined as its simplest schema and the prototype of all limitation. The general meaning of the Principle of Sufficient Reason may, in the main, be brought back to this : that every thing existing no matter when or where, exists by reason of something else. Now, the Principle of Sufficient Reason is nevertheless a priori in all its forms : that is, it has its root in our intellect, therefore it must not be applied to the totality of existent things, the Universe, including that intellect in which it presents itself. For a world like this, which presents itself in virtue of a priori forms, is just on that account mere phenomenon ; consequently that which holds good with reference to it as the result of these forms, cannot be applied to the world itself, i.e. to the thing in itself, representing itself in that world. Therefore we cannot say, "the world and all things in it exist by reason of something else ; "and this proposition is precisely the Cosmological Proof.
If, by the present treatise, I have succeeded in deducing the result just expressed, it seems to me that every speculative philosopher who founds a conclusion upon the Principle of Sufficient Reason or indeed talks of a reason at all, is bound to specify which kind of reason he means. One might suppose that wherever there was any question of a reason, this would be done as a matter of course, and that all confusion would thus be impossible. Only too often, however, do we still find either the terms reason and cause confounded in indiscriminate use; or do we hear basis and what is based, condition and what is conditioned, principia and principiata talked about in quite a general way without any nearer determination, perhaps because there is a secret
