is just as necessary as
the natural view; through the former we cognize the same world as through
the latter, only after a higher order; both spring from reason or the
unity of transcendental apperception, only that in the natural view we are
conscious of the fact, from which we abstract in the ideal view, that this
is the condition of experience. That which necessitates us to rise from
knowledge to faith is the circumstance that the empty unity-form of reason
is never completely filled by sensuous cognition. The Ideas are of two
kinds: the aesthetic Ideas are intuitions, which lack clear concepts
corresponding to them; the logical Ideas are concepts under which no
correspondent definite intuitions can be subsumed. The former are reached
through combination; the latter by negation, by thinking away the
limitations of empirical cognition, by removing the limits from the
concepts of the understanding. By way of the negation of all limitations we
reach as many Ideas as there are categories, that is, twelve, among which
the Ideas of relation are the most important. These are the three axioms of
faith--the eternity of the soul (its elevation above space and time, to be
carefully distinguished from immortality, or its permanence in time),
the freedom of the will, and the Deity. Every Idea expresses something
absolute, unconditioned, perfect, and eternal.--The dualism of knowledge
and faith, of nature and freedom, or of phenomenal reality and true, higher
reality, is bridged over by a third and intermediate mode of apprehension,
feeling or presentiment, which teaches us the reconciliation of the two
realities, the union of the Idea and the phenomenon, the interpenetration
of the eternal and the temporal. The beautiful is the Idea as it manifests
itself in the phenomenon, or the phenomenon as it symbolizes the eternal.
The aesthetico-religious judgment looks on the finite as the revelation and
symbol of the infinite. In brief, "Of phenomena we have knowledge; in the
true nature of things we believe; presentiment enables us to cognize the
latter in the former."

Theoretical philosophy is divided into the philosophy of nature, which
is to use the mathematical method, hence to give a purely mechanical
explanation of all external phenomena, including those of organic life,
and to leave the consideration of the world as a teleological realm to
religious presentiment--and psychology. The object of the former is
external nature, that o