Aesthetics. The science of beauty; as ethics of duty.

Cognition (knowledge; Germanice, "Erkenntniss") is either an intuition or
a conception. The former has an immediate relation to the object, and is
singular and individual; the latter has but a mediate relation, by means
of a characteristic mark, which may be common to several things.

Cognition is an objective perception.

Conception. A conception is either empirical or pure. A pure
conception, in so far as it has its origin in the understanding alone,
and is not the conception of a pure sensuous image, is called notio.

Conceptions are distinguished on the one hand from sensation and
perception, and on the other hand from the intuitions of pure reason or
ideas. They are distinctly the product of thought and of the
understanding, except when quite free from empirical elements.

Feeling (Gefuehl). That part of our nature which relates to passion and
instinct. Feelings are connected both with our sensuous nature, our
imagination, and the pure reason.

Form. See Matter.

Ideas. The product of the pure reason (Vernunft) or intuitive faculty.
Wherever the absolute is introduced in thought we have ideas. Perfection
in all its aspects is an idea, virtue and wisdom in their perfect purity
and ideas. Kant remarks ("Critique of Pure Reason," Meiklejohn's
translation, p. 256): "It is from the understanding alone that pure and
transcendental conceptions take their origin; the reason does not
properly give birth to any conception, but only frees the conception of
the understanding from the unavoidable limitation of possible experience.
A conception formed from notions which transcend the possibility of
experience is an idea or a conception of reason."

Intuition (Anschauung) as used by Kant, is external or internal.
External, sensuous intuition is identical with perception; internal
intuition gives birth to ideas.

Matter and Form. "These two conceptions are at the foundation of all
other reflection, being inseparably connected with every mode of
exercising the understanding. By the former is implied that which can be
determined in general; the second implies its determination, both in a
transcendental sense, abstraction being made of any difference in that
which is given, and of the mode in which it is determined. That which in
the phenomenon corresponds to the sensation, I term its matter; but that
which effects that the content of the phenomenon can be arranged under