of the continuous ([Greek:
_suneches_]), which treats of the continua, space, time, and motion, and
Eidolology, _i.e._, the theory of images or representations. The last forms
the transition to psychology, while synechology forms the preparation
for the philosophy of nature, whose most general problems it solves. Our
exposition will not need to observe these divisions closely.

Metaphysics starts with the given, but cannot rest content with it, for it
contains contradictions. In resolving these we rise above the given. What
_is given_? Kant has not answered this question with entire correctness.
We may, indeed, term the totality of the given "phenomena," but this
presupposes something which appears. If nothing existed there would also
nothing appear. As smoke points to fire, so appearance to being. So much
seeming, so much indication of being. Things in themselves may be known
mediately, though not immediately, by following out the indications of
being contained by the given appearance. Further, not merely the unformed
matter of cognition is given to us, but it is rather true that everything
comes under this concept which experience so presses on us that we cannot
resist it; hence not merely single sensations, but entire sensation-groups,
not merely the matter, but also the forms of experience. If the latter were
really subjective products, as Kant holds, it would necessarily be possible
for us at will to think each perceptive-content either under the category
of substance, or property, or cause--possible for us, if we chose, to see
a round table quadrilateral. In reality we are bound in the application of
these forms; they are given for each object in a definite way. The given
forms--Herbart calls them experience-concepts--contain contradictions.
How can these contradictions be removed? We may neither simply reject the
concepts which are burdened with contradictions, for they are given, nor
leave them as they are, for the logical _principium contradictionis_
requires that the contradiction as such be rooted out. The
experience-concepts are valid (they find application in experience), but
they are not thinkable. Therefore we must so transform and supplement them
that they shall become free from contradictions and thinkable. The method
which Herbart employs to remove the contradictions is as follows: The
contradiction always consists in the fact that an _a_ should be the same as
a _b_, but is not so. The desiderated likene