Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/269

Rh remain at the conceptions, but go back to their source, thus to perception; only with the true and important addition that what holds good of the perception also extends to its subjective conditions, thus to the forms which lie predisposed in the perceiving and thinking brain as its natural functions; although these at least virtualiter precede the actual sense-perception, i.e., are a priori, and therefore do not depend upon sense-perception, but it upon them. For these forms themselves have indeed no other end, nor service, than to produce the empirical perception on the nerves of sense being excited, as other forms are determined afterwards to construct thoughts in the abstract from the material of perception. The "Critique of Pure Reason" is therefore related to the Lockeian philosophy as the analysis of the infinite to elementary geometry, but is yet throughout to be regarded as the continuation of the Lockeian philosophy. The given material of every philosophy is accordingly nothing else than the empirical consciousness, which divides itself into the consciousness of one's own self (self-consciousness) and the consciousness of other things (external perception). For this alone is what is immediately and actually given. Every philosophy which, instead of starting from this, takes for its starting-point arbitrarily chosen abstract conceptions, such as, for example, absolute, absolute substance, God, infinity, finitude, absolute identity, being, essence, &c., &c., moves in the air without support, and can therefore never lead to a real result. Yet in all ages philosophers have attempted it with such materials; and hence even Kant sometimes, according to the common usage, and more from custom than consistency, defines philosophy as a science of mere conceptions. But such a science would really undertake to extract from the partial ideas (for that is what the abstractions are) what is not to be found in the complete ideas (the perceptions), from which the former were drawn by abstraction. The possibility of the syllogism leads to this mistake, because