system in its connection. For it is only thus explained in the first volume, while the second is devoted to a more detailed investigation and a complete development of the individual doctrines. Even those who should not make up their minds to a second reading of the first volume had better not read the second volume till after the first, and then for itself, in the ordinary sequence of its chapters, which, at any rate, stand in some kind of connection, though a somewhat looser one, the gaps of which they will fully supply by the recollection of the first volume, if they have thoroughly comprehended it. Besides, they will find everywhere the reference to the corresponding passages of the first volume, the paragraphs of which I have numbered in the second edition for this purpose, though in the first edition they were only divided by lines.
I have already explained in the preface to the first edition, that my philosophy is founded on that of Kant, and therefore presupposes a thorough knowledge of it. I repeat this here. For Kant's teaching produces in the mind of every one who has comprehended it a fundamental change which is so great that it may be regarded as an intellectual new-birth. It alone is able really to remove the inborn realism which proceeds from the original character of the intellect, which neither Berkeley nor Malebranche succeed in doing, for they remain too much in the universal, while Kant goes into the particular, and indeed in a way that is quite unexampled both before and after him, and which has quite a peculiar, and, we might say, immediate effect upon the mind in consequence of which it undergoes a complete undeception, and forthwith looks at all things in another light. Only in this way can any one become susceptible to the
