Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/237

 properly belonged. Every conception, every title, under which many cognitions rank together, may be called a logical place. Upon this is based the logical topic of Aristotle, of which teachers and rhetoricians could avail themselves, in order, under certain titles of thought, to observe what would best suit the matter they had to treat, and thus enable themselves to quibble and talk with fluency and an appearance of profundity.

Transcendental topic, on the contrary, contains nothing more than the above-mentioned four titles of all comparison and distinction, which differ from categories in this respect, that they do not represent the object according to that which constitutes its conception (quantity, reality), but set forth merely the comparison of representations, which precedes our conceptions of things. But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility.

Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility. If, however, we wish to employ these conceptions in respect of objects, previous transcendental reflection is necessary. Without this reflection I should make a very unsafe use of these conceptions, and construct pretended synthetical propositions which critical reason cannot acknowledge and which are based solely upon a transcendental amphiboly, that is, upon a substitution of an object of pure understanding for a phenomenon.

For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. Our table of the conceptions of reflection gives us the unexpected advantage of being able to exhibit the distinctive peculiarities of his system in all its parts, and at the same time of exposing the fundamental principle of this peculiar mode of thought, which rested upon