feelings, is concerned. This was not the moral law to which Kant appealed, for this is a part of the warp and woof of nature. His moral law was a personal superstition, irrelevant to the impulse and need of the world. His notions of the supernatural were those of his sect and generation, and did not pass to his more influential disciples: what was transmitted was simply the contempt for sense and understanding and the practice, authorised by his modest example, of building air-castles in the great clearing which the Critique was supposed to have made.
It is noticeable in the series of philosophers from Hobbes to Kant that as the metaphysical residuum diminished the critical and psychological machinery increased in volume and value. In Hobbes and Locke, with the beginnings of empirical psychology, there is mixed an abstract materialism; in Berkeley, with an extension of analytic criticism, a popular and childlike theology, entirely without rational development; in Hume, with a completed survey of human habits of ideation, a withdrawal into practical conventions; and in Kant, with the conception of the creative understanding firmly grasped and elaborately worked out, a flight from the natural world altogether.
The Critique, in spite of some artificialities and pedantries in arrangement, presented a conception never before attained of the rich architecture of reason. It revealed the intricate organisation, comparable
