r-earth of the Pythagoreans, always remains
turned away from us, while the other is turned toward us, but does not
reveal the true being of the object. According to this each particular
thing, state, relation, and event in the world of phenomena would have its
real counterpart in the noumenal sphere: un-extended roses in themselves
would lie back of extended roses, certain non-temporal processes back of
their growth and decay, intelligible relations back of their relations in
space. This is approximately the relation of the two conceptions as in part
taught by Lotze himself, in part represented by him as taught by Kant.
Herbart's principle, "So much seeming, so much indication of being" (_wie
viel Schein so viel Hindeutung aufs Sein_), might also be cited in
this connection. That which continually impelled Kant, in spite of his
proclamation of the unknowableness of things in themselves, to form ideas
about their character, was the moral interest, but this sometimes threw its
influence in favor of their commensurability with phenomena and sometimes
in the opposite scale. For in his ethics Kant needs the intelligible
character or man as noumenon, and must assume as many men in themselves (to
be consistent, then, in general, as many beings in themselves) as there are
in the world of phenomena. But for practical reasons, again, the causality
of the man in himself must be thought of as entirely different from, and
opposed to, the mechanical causality of the sense world. Kant's judgment
is, also, no more stable concerning the value of the knowledge of the
suprasensible, which is denied to us. "I do not _need_ to know what
things in themselves may be, because a thing can never be presented to me
otherwise than as a phenomenon." And yet a natural and ineradicable need of
the reason to obtain some conviction in regard to the other world is said
to underlie the abortive attempts of metaphysics; and Kant himself uses
all his efforts to secure to the practical reason the satisfaction of this
need, though he has denied it to the speculative reason, and to make good
the gap in knowledge by faith. From the theoretical standpoint an extension
of knowledge beyond the limits of phenomena appears impossible, but
unnecessary; from the practical standpoint it is, to a certain extent,
possible and indispensable.

[Footnote 1: Kant's conjectures concerning a common ground of material and
mental phenomena, and those concerning the common root of