xperience, but
does not conceive experience as that which is sensuously given, but as
the elaboration of this through the synthetic relations _(rapporti)_ of
identity and difference, which proceed from the activity of the mind.
Vincenzo de Grazia (_Essay on the Reality of Human Knowledge_, 1839-42),
who holds all relations to be objective, and Ottavio Colecchi (died 1847;
_Philosophical Investigations_, 1843), who holds them all subjective,
oppose the view of Galluppi that some are objective and others subjective.
According to De Grazia judgment is observation, not connection; it finds
out the relations contained in the data of sensation; it discovers, but
does not produce them. Colecchi reduces the Kantian categories to two,
substance and cause. Testa, Borelli (1824), and, among the younger men,
Cantoni, are Kantians; Labriola is an Herbartian.

[Footnote 1: Galluppi: _Philosophical Essay on the Critique of Knowledge_,
1819 _seq.; Lectures on Logic and Metaphysics_, 1832 _seq.; Philosophy
of the Will_, 1832 _seq.; On the System of Fichte, or Considerations on
Transcendental Idealism and Absolute Rationalism_, 1841. By the _Letters
on the History of Philosophy from Descartes to Kant_, 1827, in the later
editions to Cousin, he became the founder of this discipline in his native
land.]

Antonio Rosmini-Serbati[1] (born 1797 at Rovereto, died 1855 at Stresa)
regards knowledge as the common product of sensibility and understanding,
the former furnishing the matter, the latter the form. The form is one: the
Idea of being which precedes all judgment, which does not come from myself,
which is innate, and apprehensible by immediate inner perception _(essere
ideale, ente universale)_. The pure concepts (substance, cause, unity,
necessity) arise when the reflecting reason analyzes this general Idea
of being; the mixed Ideas (space, time, motion; body, spirit), when the
understanding applies it to sensuous experience. The universal Idea of
being and the particular existences are in their being identical, but in
their mode of existence different. In his posthumous _Theosophy_,
1859 _seq_., Rosmini no longer makes the universal being receive its
determinations from without, but produce them from its own inner nature
by means of an _a priori_ development. Vincenzo Gioberti[1] (born 1801 in
Turin, died 1852 at Paris) has been compared as a patriot with Fichte, and
in his cast of thought with Spinoza. In place of Rosmini's "psychologis