this itself is for the whole system of our thought what granite is for geology, the ultimate firm basis which supports all, and beyond which we cannot go. The distinctness of a conception demands not only that we should be able to separate its predicates, but also that we should be able to analyse these even if they are abstractions, and so on until we reach knowledge of perception, and thus refer to concrete things through the distinct perception of which the final abstractions are verified and reality guaranteed to them, as well as to all the higher abstractions which rest upon them. Therefore the ordinary explanation that the conception is distinct as soon as we can give its predicates is not sufficient. For the separating of these predicates may lead perhaps to more conceptions; and so on again without there being that ultimate basis of perceptions which imparts reality to all those conceptions. Take, for example, the conception "spirit," and analyse it into its predicates: "A thinking, willing, immaterial, simple, indestructible being that does not occupy space." Nothing is yet distinctly thought about it, because the elements of these conceptions cannot be verified by means of perceptions, for a thinking being without a brain is like a digesting being without a stomach. Only perceptions are, properly speaking, clear, not conceptions; these at the most can only be distinct. Hence also, absurd as it was, "clear and confused" were coupled together and used as synonymous when knowledge of perception was explained as merely a confused abstract knowledge, because the latter kind of knowledge alone was distinct. This was first done by Duns Scotus, but Leibnitz has substantially the same view, upon which his "Identitas Indiscernibilium" depends. (See Kant's refutation of this, p. 275 of the first edition of the Critique of Pure Reason.)
The close connection of the conception with the word, thus of speech with reason, which was touched on above rests ultimately upon the following ground. Time is throughout the form of our whole consciousness, with its
