224 THE WORLD AS IDEA. bk. iii.
this particular place, as an individual in the connection of experience (i.e., in the chain of causes and effects), which has come into being, and will just as necessarily pass away, is not a thing-in-itself, but a phenomenon which only exists in relation to our knowledge. To know it as what it may be in itself, that is to say, independent of all the determinations which lie in time, space, and causality, would demand another kind of knowledge than that which is possible for us through the senses and the understanding."
In order to bring Kant's mode of expression nearer the Platonic, we might say: Time, space, and causality are that arrangement of our intellect by virtue of which the one being of each kind which alone really is, manifests itself to us as a multiplicity of similar beings, constantly appearing and disappearing in endless succession. The apprehension of things by means of and in accordance with this arrangement is immanent knowledge; that, on the other hand, which is conscious of the true state of the case, is transcendental knowledge. The latter is obtained in abstracto through the criticism of pure reason, but in exceptional cases it may also appear intuitively. This last is an addition of my own, which I am endeavouring in this Third Book to explain.
If the doctrine of Kant had ever been properly understood and grasped, and since Kant's time that of Plato, if men had truly and earnestly reflected on the inner meaning and content of the teaching of these two great masters, instead of involving themselves in the technicalities of the one and writing parodies of the style of the other, they could not have failed to discern long ago to what an extent these two great philosophers agree, and that the true meaning, the aim of both systems, is the same. Not only would they have refrained from constantly comparing Plato to Leibnitz, on whom his spirit certainly did not rest, or indeed to a
