Materialism and Idealism.

By Adam Weishaupt

Zweyte completely revised edition ^ Nuremberg, tey Ernst Christoph Grattena he ", 1737. Most Serene Prince and Lord Lord Ernst II Dukes of Saxony, Glich, Cleve Untz Mountain, even angels and Westpyalm, Landgrave in Thuringia, Marggraf "u whites, Martinsturm in Bregenz" "Rush to Henneberg, Count of the Mark and Ra ensperg, Lord Ravensttin and Tonn " His gracious Prince and Lord, proof his deepest respect and gratitude Dedicates Blatter

the author. Preface. 6 he so favorable reception of Publl ^ "" ^ EUMS it owes that little scripture, so soon as they appear in this altered form. Genuzt I have this opportunity as much as possible, to some, so before too vague gebruckt off " was to determine the near to be "particularly but those objections which were made to me by several gentlemen Reeensenten against my system was so much to me to answer in my opinion. I can convince myself to vorhinaus, that upon such a subject, from our sense of the A 3 Thinking would so far away, yet always remain, even for some thinkers darkness. Maybe I will later point, by his own more mature reflection, or by new objections or to some position, "len attentive made, which deserve further illumination. This may be in whose "be enough to recommend me and my writing soever Publieums of kindness, which had experienced the first issue. Regenspurg the March zo Adam Weishaupt. ^ Xass are we even thinking being''^ ^, that we have concepts and ideas, it's probably my knowledge, no one doubted. But! Whether that entity which has these concepts and perceptions, a clearly visible from our body seye entirely different character, if not rather the reason was this thinking in the structure and mechanism of the body itself, about the opinions of men had come from de "her oldest times less in agreement. It was very early realized that not a single imaginative force, seye really in the whole wide nature without an animal body: that presents each of these 4 Lung " lungskrafte on allergenaueste after that judge their bodies that they were with such Developers: that this body would facilitate the operations of the soul, or prevent, was believed to refer to the socalled temperament, the power of the body very clearly, that one watched 'finally as with the animal life at the same time, any activity of the soul of a sudden end, and stop; times "further remarked that certain parts of our 'body were excellent geschitt to resume Eintrke of the outward object, and preserve it. Then there was that one could not understand how abdrken of the natural world in an intangible "Subjett could wikeln What Change in a being without all the parts are enk and

proceed. Although it was possible even after this Vorftellungsart as little understood, "as the image of the unge nngeheuern the nightly sky in such a small space of one eye pressed together, and could pull the trigger, it still remained difficult without end, its dissolution was less satisfactory. To meet these doubts and qualend wa ren, we calmed down but with nowhere explain thought that we were not yet known hinlanglich with all the properties of matter, was regarded from now on, the body itself as the spiritual ground of our alter-ation, and be dismissed without further ado Every body quite distinct from the thinking power. This system is the system of ar5beren materialism. Very mediocre Verstondeskrafte were sufficient to invent this system, so everything in it depends on the grease proof dish: st seems very fact that the first immediate impression on all alone with no particular AH

Contribute to reason this sentence be 'correct. And yet we become aware that the adherents of this system greatly dannt like to feel it, and flattered with the possession of a very excellent wisdom and hervorthun. This wisdom has been distributed under the age so appointed by the Epicurean school the most. Under the new "have you / a Mtt ^ 's, and the author det H / / eme </ e / a M / s ^ Schei, with much eloquence" renewed, and with sensual, shallow chamber, and thinkers they have frequent adherents, and Bekennergefunden. That this conception is no faith in the future and the continuation of our own could exist, every one is lit by itself. It is a consequence of which is contradicted by any of the true adherents of this system. But just diete "ses Qualende and unpleasantness of a sob's episode has caused that another far more reasonable part of mankind is challenging the thinking of our Prineipium, cash carefully distinguished body, and in a more refined indestructible matter, or has sought composition. To this conception, the elder cosmogonies had contributed the most. The souls of men were under the Lel> ren these systems either direct emanations of the Godhead, or were they part of the world soul, which were combined with coarser bodies, a distinction was made between Geisi from now on, soul and body, the first was from God alone zurnkkehren flowed, or the soul of the world where he would one day again. He alone was therefore heavenly origin of an imperishable nature, and only insofar as incorporeal, when he joined the coarser

Matter matter was put forward. Because you do not even God continue disembodied thought as he was placed in the most delicate matter together, so these parts could not have flowed from its original source <different nature. This doctrine has been almost the universal teachings dee oldest, not just the pagan world, even the Father of the Church stood the nature of God, the angels and the human, political souls before than physically. The whole of antiquity with all its religions and schools of the philosophers was the hay, tige gelauterte cepts a pure Immaterialitat up to Descartes and Leibniz Feiten unknown and unfamiliar. According to the diversity of these schools and systems is now the soul sometimes the finest ethereal fire, and sometimes a touch, sometimes a Elltelechie, then a number, a harmony. The image of a breath, whose lxssen himself writing gene. i. Verse 2 ^ as in the second chapter, 7th verse w is, therefore seems to have a de 'oldest and most distinguished have to be because it has to age up to our times, in most modern languages, and received rn <. Nvkl ^ "apparently comes from the 5?>? Kuo ^? L> li l from ^? L> a? '?, V ^' i'ma and ^ U / m '/ come with a very slight modification of ^-v? / 5, l-e, li '^ wind. These words betray and discharges very clear which terms associated with the elder world, such that they had thought at the words spirit and soul. When I this second Sistem about the nature of our soul closer check, I must admit though, that the forts continued ourselves better than the existing vorhergo could be united: that, in the times when the concepts of mind and matter so ill-defined and developed, oped kelt were done very essential services have, while it has kept the people from the grosser aberrations of Materialismuszurk, and fastened in the so-usable faith in the future. But I can not deny that all Hofnung of immortality, which gives this system and erwekt, based not so fast on the Unverganglichkeit this delicate matter as the very willkuhrlichen and false assumption that all SeelenAusfisse a deity unverganglichen Seyen therefore that all this hope vanish with deep baseless assumption would, if not the religion had sowol than reason better evidence in readiness; entkrafte this system so that the bottom of materialism in any way. that it is therefore basically very materialistic, that is, with the rough, "Materialism s one and the same Schwi "Gchwierigkeiten subjected sey. I can see in any way, why, since both materials are compositions which would negate gross composition

of the n, what is more refined in the affirmative without hesitation from one. Every thought, either, or any composition. The coarser Ma ' "erialismus may be exactly the same green, serving en / Denkungskraft which the finer prove to refute arguments against same st as both systems simultaneously. It seems to me even to think of those who answered in the affirmative, the matter of his power, must see themselves incapable of denying this power to the grosser. Enough! the composition, the matter can think of, wherein the two systems agree. And, as we wanted to prove that thinking was refined using only "ine property dM matter? If this condition willkuhrlich, "nd only to the end to be devised to di" To save the immortality of the soul, and Flare to bring what you have to "dermal do? We must affirm the indestructibility of a finer material, and where the evidence is incontrovertible that? These difficulties have some New <re, which was incomprehensible to mere corporeality, no less felt. They believed this end, a middle way, or finding them if they would accept an extension or matter, without any composition. .- I will first examine these thoughts, and then the two above mentioned systems of the coarser "and refute feinernMaterialismus after my" forces. Everything here depends on the question: Is there any matter, or any extension okne composition and Tdeile? First I ask, how could thinking "man ververfallen on such a strange idea - 'l? - I suppose to think of the horror of the consequences of materialism and the inability of a pure immateriality, they had to induce. "- Because you wanted to explain and make understandable how the body into the soul we-ke ', as in the soul, the material world image. Short! they wished to retain the good of both systems, and remove the difficulties. - Now, I ask that we achieve in this way these Zwek? If it is now understandable how the material world in M without an extension portion and imaging abdrke? Have we not rather the increasing difficulty of th? Let us imagine a real difference in a matter or extension, which has no parts? Replace us here is not the mathematical concepts of size and space, which in the meta, cause physical so much confusion, if B when they are needed to explain not idealistic, but real things? If it is not obviously derived from this science? Who of all people has ever seen a matter or extension, without parts, or felt?And if we have not seen it, then how do we know about this so singular term, the reality of ever in all of nature, no one has? Why do we turn these words from

"expansion, and matter, which we alone of curable things apart ha ben on objects that should have no part? Is this not the meaning, even change the meaning of words, away from everything without Roth usage, and confuse the concepts? Why do we prefer not to even say we know the nature of our soul is not, we know only that they do not mate Riell is. Share all of our rotations of the terms in the ground is not quite as much? > - But no! Since the human pride, so much to know everything happens and will decide in the middle and this will certainly determine what kind of beings, what we know of nothing more than what they are not, and say something, take he resorted to a thing that is quite impossible to see what we r in the whole Natt the contrary, he maintains, can not be what the reality of matter and extension, which has no parts, and now feels lighter than to see before. But will the defenders of this opinion is to say, for a creature to be understandable without any extension, as an extension, without all the parts? We think of first is not just so little? I anb words - at least, contains such a B etn 2 We 20 Being no opposition. It must, as I will show spaterhin giving nature of this kind, because there are composite beings, their existence is undeniable, with only the mode of their existence, and its action is unknown and incomprehensible. But a real matter, or expansion without parts, is a contradiction in the thing itself after this opinion is answered in the affirmative by the soul of a property in the system of pure spiritualism, it is merely the negative alone. A true spiritualist claims in any way that the soul is simple, or compound Sey: he merely says that it does not matter that she intangible sey. "But what is it then?" - Nothing of all this, to feel what we see, or, lllfo nothing? "- This conclusion is too strong. It can, and must give a thousand other kinds of existence, we would not ken Glue recognize: we Ischen dermal and no more than allow our senses, but the scope and nature of God infinitely bertrift the territory of our senses. We may be enough here that the soul is not matter. Even at this conviction based solely on the prospects of our virtue as nthjge our immortality and permanence. '- The reason this whole controversy seems to be nothing more than a word dispute. Both parts agree barinn that our soul does not matter by the way Be this as we are

such. recognize and see: only one wants to know what it is, where is content with his ignorance of others rather than with trauma and hypotheses. One of two things must be, therefore, the Soul of man must be tangible or be immaterial. Now comes the questions Bz to ze ge, the matter, or better, can think the composition? This, want to affirm and both above-mentioned materialistic systems, the coarse as the finer. I walk in the answer to the bottom of the matter, with him falling all the consequences. - Is there really a matter? This is what I should investigate. Is it something real? "Or, this word expresses only the nature and the sensual image, under which we conceive of such occult Krft te, which we acknowledge their existence? What's the matter? Is it something more than a composite being, as one Ag aggregates of many parts, as a thought of the spirits, the zusammftt these parts? Cs senn seems necessary to say that I prove to "ine plausible way that every Ma hotel segment consists of very many of the smallest parts. Of these, the reason depends of our dispute. It will be necessary, the false notions which are making people so common on the matter, too weak. She always distinguish the form from the matter, they think of these two inseparable things apart, they regard all matter as something that is the first under the handling of the Creator, or of art to get a specific form: it is enclosed a Vmken ChaoS, an initial separate primordial matter, from which all bodies are just 'broken parts and modifications. In these conditions is based a lot of older and newer Traumerei. - So what's the matter? I think all people have come to the concept of matter through the senses, they have separated such chenchen from this sinnliB 4 world, and removed. But in this world, everything that we are aware, is zusammgesetzt, all material must be of the same nature, it must be a sensual physical whole consisting of parts. These are the real, true, and ultimate constituents of matter, that we put into a single sensory image, this image we call matter. Whoever says that matter thinks> must either say that this sensory 'image, we think of representation , or the parts of thinking for themselves, from which there is the

matter. - If, however, think these parts, so I can not see what wins the materialist it. These parts can not be eternally indivisible. Each matter must therefore exist to the parts that do not contain lveitere parts, which are therefore immaterial, and think this alone. The materialist can not begreiffen how lein einzsges immaterial being think, and now he thinks he sees Heller, when he said of several of these creatures, which he could conceive of any individual? .- So think nods matter, it think its parts: I see new objections beforehand. Three exits open to the enemy entkraften for my evidence, he either has to assert that all matter is divisible into the infinite, or it must be assumed that all the foundation of thinking is not nearly so in the parts lie as to the composition: or, finally, he must deny that the ultimate reason for all efficacy lies in the intangible parts of matter, that these are the only effective forces of nature. > - Should it succeed in thoroughly refute each of these objections to B 5 s "it seems to me the Ugrund of materialism. mus be a proven cache. i) It turns yellow no infinite divisible into the matter. Goods matter is divisible into the infinite, the world's smallest portion would contain as many parts as the largest, as the universe itself, or task, which is just as impossible for an infinite, smaller or larger ware. It then gives a whole without parts, or should I get to last part, then there are things such as character, composition, not the right may exist, the mere predicates and properties without Subjeet whose predicates and properties, they are and all the bodies are basically out of nothing, because I came upon no Grundtbeile from which they are made, and I only parts continued into the infinite, to tire the listener so that it is not awaiting the resolution. Soon! There is a whole without without parts: there is a predicate without Subjeet, it gives a accidence without substance. '-' Who can answer this strange effects? The matter is not divisible into the infinite, each of them, they Sey coarser or finer, is composed of parts that are no longer together: it is an aggregate of these small parts, she is the sensual image, under what seem to me such and audibly be: she is acting in addition to these parts no more than an idea, a thought of the spirits. Aberjkann not this matter made of atoms, or such parts exist, although the composition, but by no finite forces are divisible?

I answer: what do we gain when we are so far away? Here, if the talk is of the thinking power of matter, not to ask whether these atoms by no forces Portion tbeilbar are, the question is rather whether they contain parts. Since this is not denied, so we are just as much as we were bey each composition. There are then but even under this condition elements, which consists of all the body as any matter that only some of them can in no way, ur. d be separated by any finite force. What is now the thinking of such an atom more easily understood than the thinking of any other matter? If one can pull the trigger, the world in five or six elements, so closely united, why this can not happen more easily in the coarser matter? What we now need these indestructible atoms? Are Warkungen of such an atom is not quite as good the Warkungen of its parts? Why do we look for anything but the basic thinking in the source itself, in the parts, from which each Atom

Atom is? The atomic system thus leads itself to the opposite side. - Or maybe these atoms are not further compounded? - You are then immcu intangible, they are what I want, and we only argue about words. All matter, they Sey finer or coarser, divisible or un> divisible, must at the end of parts exist-hen, which contain no more parts. Now, if the materialist, I think, "must admit the force of the above reasons that all matter," lleZusammensetzung consists of parts which are no longer together, so here is nothing left but that he thought the reason for the composition itself below. che; that he thought this, which is found individually according to his teaching in any of the parts, as a result of their V look, "" tnigung. This assertion has the big "ten appearances for itself, it can be made visible was given cash world frequent the event, apparently from what appear dadieTheile obtained by the union of properties,''which they had not before this association. The materialist can use my weapons against me: he can say, if made up of parts, none of which taken singly, has a character and extent, may create figure and extension, why not just boiled, it can be done so well that from the union of parts , none of which individually think, arises a thinking thing? This objection is of great importance that he alone can be refuted by idealistic reasons,

and few readers have enough patience to exert their minds so much as this is necessary. Thus 2) fine composition can think of / or the foundation of thinking lies not in the union of separate parts, not what to think. I want this sat first with the ei own words of Professor Garve from seinei, excellent comments about Ferguson's moral philosophy to prove that it would, I think, exhausted everything, and unite in the near future, what answer you. "What comes through COMPOSITIO, tzung new? Toe elements, I will make, have previously eMirt in the world in ten different places, but now they exist in a beysammen so close beysammen that my eyes no longer know where their limits are. In this close to each other if they continue, through forces that I do not know, and I call Cohasion. - So far, then, is nothing but the location of each Clements has been altered. - But the influence which the village has about the matter, to which he has here, too: namely it determines who should be the object, zunachst to which the thing works, and what is wrought by them. Each of the ten elements is, therefore, been transformed by the other nine (something that it has received other objects, in which it acts, which, contrary to contribute, his sphere is changed) each has something beygetrcu gen again transform each other. > - But still is not a property (because the transformation is only in each individual situation) exists, the so to speak, sprang from the midst of all, common to all software, and in none of the elements particularly eMirte, (and this is precisely the case, what we argue about what the materialist pretending and tries), it has emerged thus not a new thing, it's only at any of the things that were there before, something has changed. " "Where shall I myself among the elements, nienttn which zusammsetzen find me?" ( "Corresponds neither in the individual parts, or in the Zusammsetzung these parts, or in the mere location of the parts without regard to their influence. No fourth case is possible here.) Not in the individual parts, because they do not think. Not something that has arisen from its Zusammsetzung, because these are only characteristics of these individual parts. - Properties that are separated are also many, and from each other / how the parts themselves, where they belong, not in the mere location of the parts O "ne view of their influence. Because if I abstract Of this, it is their lag ne mere idea that makes the intellect, which looks at things. "

"What was there before the connection These are several individual things, each with his powers and properties, which in C to the connection exists, and those are the several things, but each with different actions because there are other allegations (Objeete) has / against which it is, with every other state, because it gets different Einfie. ^ - Where then is the point of unification? where is the whole Compositum community that was created? where it is grown from the many new ones? " "So if from two things, which bring together, for eternity is no third, but remain only two, so I'm either (not a real thing but only one among the many distributed property that has no separate existence) and I am one of the meet individual who, (all the rest are not) I do I might have forces that do not change, I can express, as if other things come on top of me, against the outer I-I can be capable of a state in which I but it was only through the action of others must be moved. " As far as Garve. I must gestchen, as I understand the matter, has this job for me so much convincing, so much Geprag the highest truth that I can not imagine what could answer also explains the friend of the materialism that, if it is not individual instances were made of the analogy, after which he puts in to entkraften these reasons in an indirect way. He could say what I have already quoted in part above: just as in the good things, 'which is no composite or extended, resulting composite or extensive care, just as could the mere agreement Pen unthinking being is a thinking being will be brought to reality. C 2 Here

Here the only possible? Answer, and I challenge anyone to give a more satisfying. The composition or extension, as well as every other sensible 'property is not a real inner determination of individual beings, whose union produces the composition or size. All the composition, size and organization is a mere idea of a thinking being, the way they like him forces of nature appear by virtue of his Reeeptioitat. We recognize and realize these qualities in things, en "ren, none taken

singly has these properties, from the cause, because we have several of those different things that we can not imagine why all the dark to distinguish so well, we therefore "In only sensible image zusammendrangen. This our image, we call these our conception of matter, body composition, size, color, fire and water, but thinking is something to be not mere representation, something that in the representing subject itself is: it is that quality, not merely in the idea is one ansern really. The composition, or better to say, cause tons more particular things, include the reason that it can bey a thinking being, the sensual image of the composition, size and shape, that the idea arises of these properties, but they never make the composition that the force produced would itself, which has this idea that the composite parts themselves know that they bring this idea to bey, and, by others. It is an ego enftehen, and how many can, but none taken singly is I, and may differ from others, that I will. C 3 I I'm Not many. No thought, no word includes in its nature from all plurality as much as - I. Because each one thinks of the many that I should represent the whole object or only a portion? Is the last in which these parts, which I represent, because the whole appears to, because I've got the idea? But everyone thinks part of the whole subject, so everyone thinks it either on sameness, or a variety of art - it everybody thinks different, then whence arises the common idea, which I have? where is the point of the association, The subject of this predicate, it Weick in any of the individual parts is? The property, which is to be built, must have a Eubjeet whose property it is. - Come, but all the parts in their minds, quite agree, everyone thinks the whole thing on the that very selfsame way, so we have what we seek, the thinking is not a property of matter, but certain immaterial beings, and all repetitions of the other parts are disgusting and useless, they are impossible, because it is impossible that such different have representational forces in different places of the same object across the same concept. In any case, the composition is thinking, ej think their parts. But, as I will prove that the material extent, and composition of a thought, a conception of the spirits Sey? - Treat here, however, until I ^ below this object more completely, the following may serve to taste. Everyone has to admit that everything we call matter what we look at

This name imagine from a incredible considerable quantity of small parts there, and if C 4 I so I wanted to recognize a material object, as it is in and in front of him, I should recognize all these parts at the same time separately and distinctly. Now I ask: I would be this way nor the nanu aware of tion? Or who thinks the whole thing, if he thinks only the parts? But now I can force my present Reeeptivitat impossible to imagine all the parts separately. So I will summarize several of these parts, and think it as a whole. This grouping of the parts, as any notion of a whole which is an operation of the intellect, the imagination and Crkenntnivermgens, 'an idea. Or do we want to deny that any notion of a whole bt one Idea is, gi is a whole lack imagination ? What is an army without a representational system that compresses its parts into a single image, and this, what it sums up what this way, denoted by a single expression '? Every idea of a whole is not real, it's just a mon "inivi ^ us to erkenneil to look at. Since all matter and composition are also a whole, and any idea of the whole is nothing more than an idea is, it can also matter, and be no more expansion. It makes use of the still plenty of instances of the colors. Is there something in all of nature really and dyed to yourself? Are these colors is something real, existing before him? Or do they merely express the idea that with us is caused by the action of certain objects to us so susceptible being? If the materialists, such as the fire, it ignites the focal point, to adduce proof that some things from those who> could the what they themselves are not so bec 5 "cist these examples does not indicate what it was supposed to prove. This fire is created when we physically explain its origin, is squeezed from many parts of fast-moving light. But still comes out in this way is nothing new, something that was not in the parts themselves; 5enn the fire is a modification, a stronger in a narrower space faster moving mass of light. But if force will be te is squeezed, thinks none of which taken singly, may emerge from this union as a way of thinking is something that none of the parts? - I Consider also how it bey Investigations of this kind is necessary, the fire in the metaphysical sense, the fire is as such a simple idea, an effect Mehrerer hidden forces, which among us seems so susceptible to being below the sensual image of the fire, without these so-organized beings would be nothing more than a mere change of place, other than changing position and influence of these forces. But think, aware of itself be, Ethnical from another, except by

each subject! Is different, much more. This thinking is not merely an idea of another faculty of imagination: it is this strength itself, which makes us able to have these ideas, it is the power that is different from all the essence of all nature, it is something that presents the stlbst not merely presented wiro, it is something that is added from the outside, something that is within ourselves. The idea i ch excludes all subjective multiplicity. He gedultct no share-holder, he un, tcrschcidct from everything that he is not himself, and nothing is himself, I ick / What is outside of him: what is much that is external to one another, or it ceases to be a lot. This I believe, sty, the only possible solution, and answering this very serious objection. I wish that the words of my "will and ideas at his command so hours when I have need, te, my thoughts with my readers' conviction lation to explain to ma's with which I believe it himself: they were better then me to understand and find true, what I write. > - I now hasten to answer the third objection above. Here I maintain: 3) The reason lies in the effectiveness of all elements and forces which constitute all matter and all physical composition. Here is the proof. ^ ^ Is It's unlaugbar that there is in the nature of things that are not in front of best hen ards of living, which are really only in and through others, so to speak, the predicates of the subjects are, in and in which they exist. The thoughts of men are of this type, all shape and character requires a subject whose form or shape it is. So there must be some things which are of this subject, in and through which these predicates are real. Kei "ne Zusammsetzung is of this kind, none of them can exist without the parts which make this composition, each composition of a predicate, a property these parts, it will effect even through these parts. All matter is such a composition, all matter is only a Aeeidens, a predicate of a hidden subject, this subject is impossible to put together yet again, it must be immaterial. These intangible beings are therefore the only forces of nature;

ture, , as such, does not matter, all the effects of matter are also effects of the intangible forces, of which it consists. Think is impossible is a property of matter, all the properties of matter are properties of their intangible forces, and from the existence of these properties, we recognize the existence of these forces. Here were my reasons, which I put all the finer the materialistic systems, such as the crude to meet, but they are, as everyone can easily perceived, quite the idealistic flavor, and it gains even the appearance that derMaterialismus to the idealism of his strongest where there was no single enemy. It seems that when the truth of the latter could be demonstrated on an irreversible nature, materialism ' Ground Reason would be annihilated off. Or, if all matter is nothing real, if a mere phenomenon, a mere idea, as it is possible to argue further, whether that matter think that is the reality laugnet ge <? This expression, that matter thinks / would hcissen So basically nothing more, than my idea of thinking of matter. The doctrine of the immortality of the soul would become infinite gain: new, more powerful, very convincing evidence would present themselves from the mere reason for this doctrine, and as the doctrine of immortality is a fundamental doctrine of morality, it would also dabey infinitely morality . win Paradoxical but appear to be the system of the idealists, however much it contradicts all experiences into our innermost feelings upon the first appear, and notice Likes: I still think the advantages *) di "one can promise it, earning that *) The sisten Steken so popular G chaischeu scholarly journal of the previous vintage, these advantages have been questioned. Although this happens in the text itself, as well as the previous testimony of these advantages, some message, I do not line up, To develop such a clear and near. I choose to end the very words of the Lord Reeensenten beyzufgen to such Gegenerinnerung and my answer. "Reeensent therefore believe it," ortrefiich, ingenious, and thoughtful written that the author "but his own idealistic system is that "but the reason of the materialistic Sy <" stems dadureh not undermine wor "eng: and that although'll admit," "may, that bey changing organizations," organizations also take the form of matter after the

"nature of the receptivity change the subject, but in regard to our present knowledge and insight into the "nature of things by nothing" essential will change. Because I like "an object as a phenomenon, or as "Something that a thinker who dare try to test it soon, and examined. I profess "Look at something real," the "conditions remain as they are, cause and effect, cause and consequence of these remain," ben, as well as the author himself claims. I just subftituire instead of the real phenomenon. "I deny in any way that these tests on most of the sciences and other species of our Erlenntni as to when" conduct of the people in her life, and civil conditions either no, or very distant Einfiu have. I've even admitted it on more than one Hrt itself. In physics, chemistry, Arznevwis. ence in the action, economics, and politics ^ Legislation is certainly quite everything, as before: it is just as much as whether this appearance would be real. But with other studies that we are no less necessary in logic, metaphysics, ethics, we can become aware that such studies are of a very significant benefit. Without them, we are not in the state a lot Meylmngen from which the public "both," l < "Pri" " willingly confess, it is not for all people: but they calm down then with the GrnPrivatruhe the greatest influence rose, prftn belongs to. We know the very qualenden dispute about the certainty of our Erkenntm about the deception of the senses, about the relativity of ideas. Should not there be trouble verkh to determine how far these Erkeuntni certainly is, how far we deceive our senses, which is relatively on our terms, or real? Depends not like all of our finite calming "b? Have not many of these doubters Zweiftlsucht even on the principles of the Mo 'ral extended? Which system is geschiekter this qualende unrest and reduce uncertainty ver "? Where the boundaries of our knowledge, are on their determination of the human mind in such mancherley hypotheses so vast astray, rather determined? Should provision of ethics, and to be our moral behavior without any benefits that fact, we are most geseyt in order, so in order to annihilate very pervasive doctrine of materialism from the ground? We know what gratuitous older and newer systems theolophische enthusiast nuf's existence, and the

Origin grounds drr religion. This makes Ih <. nen these essential, so little recognized Service gion initial destruction of matter gegrud> t, s ^ r, as these errors themselves, the R ^ l seized., denMuth, and have been reflected dos trust people, and led the e to the improper actions.How can these fanatics shorter, and to refute Rich, tiger, convict them of the absence of ground of its pretense, as if I d> is what is grounded their entire building, if I deny the Haseyn this matter? Herds they do not, at this gap complete, was forced to, to find d <re sensible Erklarungsarlen to? How much easier it nahern us then the truth, if such a universal, ancient, very practical verliehren errors in this way their power and influence? How much must not win the conviction of the immortality of the soul of a kingdom of spirits, if the matter is so little, when the spirits are all '? - I think that these advantages find great, and I can not imagine how they could miss such an astute Reeensenten quite, and remain undetected egg, nem such a man could not possibly un> N 2 announced Service that it is the weakness of the larger cluster to the assistance that they have the Selbi known to be that the greater part of our most profound scientific discoveries are uunothig and abundance would be, "Werth wenuinBeurHeilung of their immediate advantage, those were the only focus. What would then be from so many metaphysical, critical, antiquarian, historical, and philosophical studies? - Even Newton. " Theory of colors, which is good if we judge it by this Maasftab what can ei use us whether the earth moves, or the sun! AlleCompen As long as our schools contend on these subjects, so long dien full of these questions are so long occupied the resolution of these and similar tasks, the biggest head ever, as long as I think a new, and further examination and testing should not be counted among the superfluous. Even in our days are through tNendelsohn and Jacob "disputes all of these objects has recently been discussed. This whole controversy is based on these ideas, and can only au "this" lMcken the terms to be decided that very subject many people Green de presents to their abilities as

Their " The den-Vorschtte the Raniischen phi> phy seems to me to prove that it mangle in any way in our times' s people, which are worthy of such studies, and welcome, what to feel after this the Vedrfni. Meinc terms seem to me to me the ideas of this philosophy all by de "selfsame" kind seyu, so different is my way of treating this subject. I have these ideas to the hands abgeborkt writings so little that I can honestly assure that these documents at the time I "where I designed this system, neither seen nor known. I have been through the o. in, 7 " My wife made Hiutritt placed on these thoughts. I had loved her very much, and I was in my conviction dortmaligen still a very avid materialist, but the thought of me ever seeing it getrennt.zu, I had so much alarmed that I 'on this moment on reassuring reason "grounds for the immortality of the soul thought. I thought so long, until finally, still in that same year, this "nstem was born. V 3 The entire capacity of its appropriateness. The thinker recognizes the merit of this revelation with you: for he too has his weak, just as the intellect of the greatest ways has its limitations, so Q> 'ee!> El! Che love then was the eigeurliche Erfindcrn this system and I have to verliehren "a se-r el ebtee woman to vecsllen aufdme Gednke" too. - I confess, therefore> very g: rue ei for the greater part of men hab.n this Ut.rsuchNIen no value: but for those who "ms, the first principle un. rs knowledge au> the origins of all z-Hinge want nckqel'en who bade her office or profession to examine certain disputes, & c. for all those who can deal with the investigation of such truths, which are beyond the territory of the senses also, which have reference to the future, systems of this type significantly, usable, and be so very important. The cases where these benefits are evident where such Betrachtung.n were notywendig are included in the text itself. So to avoid unnecessary repetition, I refer the reader Nu "meaning all aim behind places. which is bounded on its prospects. But this makes him think himself entitled by virtue of religion, his strength so far as to Ntzel, as it suffice him, without question its value in high regard for others as to themselves bezweifim. He feels entitled to his conceptions of reason, as well as those of religion, the degree of certainty and conviction to give, allow his strength, he feels connected to calm> bey is not onesided evidence. Cr, which has now changed, understands the obligation that can not have weaker comparing the causes of both

parts, try a union, and precisely thereby guaranteeing the highest degree of certainty. For him, this study further Vorthetle: it serves him to humble the pride and curiosity of people to cheer him up on what is near him to make aufaufmerksamer D 4, live on thatigen and speculative spirit of trauma and aberrations hold back and act him, show people, not what they know what they will learn in this life in any way ever, it serves him, some absurd and arbitrary uncover our Lieblingssnsteme to warn people against error, which to put the glory of God and his works on a new kind of irrefutable own mind to lead people up to the frontiers of all human knowledge, and make them understand that they who do so much to their reason too well, some incomprehensible laugh without cause, that perhaps even some impossibilities Senen very possible things: it serves him so rather bestarken the revelation that their necessities sensible and and make clearer, as entkraften such. The more serious consideration of these advantages have brought with me the idea to do this' investigation. But who has ever thought about the idealism or idealistic read scriptures, which must come with me to feel the difficulty to make himself understandable to his readers on this subject and understand how hard it believe that, by and with people talking about objects, for which our languages have no words, where these languages are rather on the contrary, when they confuse and consequently cause Misverstand, where the impressions of the senses assure us of our early years to the contrary, all our abstract, concepts, reason, logic and reason, are built to the place where our whole system of thought, even our innermost bed 5 wuss " wutstyn basically be shaken to appear when all our thoughts, feelings, judgments, sciences, and even our first principle as doubtful when it seems madness, the opposite gegett a whole world, inner and outer feeling against his claim. And yet, once certain conditions are certain hard to laugnende principles and experiences acknowledged, it will hover-hold, the consequences which I will draw to defend with reason. It may be that the entire inner feeling of indignation, however: but this is outrageous sense, however, can prove nothing more than to our previous way of thinking too much with our nature would most intimately united was than that they hope or believe that should be preserved at present, many professors lecture or defenders. It proves that we do not strictest strictly enough to conclude that we follow up any conclusion on its previous conclusion that we have forgotten our board

replacement already, where the application would have to make. - Who can be surprised about it, the illusion of the senses is too large, the difference and the Nuaneen are too fine to the Verwirrnng possible for anyone to expect from many of the effort which is so necessary to the true "nd to consider their own sense of this lecture. I see this before, I am strongly convinced in advance that I even know of the objections to be made against it, NND, I must confess that I feel some of them to refute bey better than I recite it and can develop significantly. I would say it sen a peculiar sense of necessity, to this system belongs to Pick out the!; And to whom this is missing, who can not even make the resolution, the Sey all any explanation as much as any, because each language is leaving us too much, (d / nn its inventors) were not idealists because so familiar to us, so infinitely repeated times Urcheil the meaning of common words are also there to interfere, where we them on little. ften vermnchen. I equally know that under the ingenious pen a wit, and wit can not so ridiculously presented ground ", than this system of the idealists. In part, this has often happened, he "in a very clumsy way. We know the triumphant imagination of so many teachers to lead the idealists to cope with stick tricks, and how many who do not believe that sen this irrefutable proof? I still see further a very clearly that it would be chricht if people wanted to speak in the language of common life, idealists, or even completely act accordingly. Such teachings are only for those who intend to devote themselves dm highest considerations of nature, which up to advance the frontiers of human knowledge. The mathematics, physics, metaphysics and morality, each with its own language, their own terms, once the language and concepts of tin 's in the other of these sciences are transplanted, the result is confusion, Undeutlichteil, error. The mathematical terms used in this subject metaphysics eloquent proof: more than a confusion has arisen from this mixture, and if I as a scientist, the meaning of the Erfabrungen bey his investigations identified as requiring no consequences for his science, explain the nature of fire, so I know the fire cls a real thing, I do not consider. as appearance. It would therefore be foolish, drove the language of the idealist, to avoid any further explanations for. I can not say as a doctor, the disease is a manifestation Sey, Sey, consequently, all physic, together with the help of one berfiige Airstalt, because if it is the same phenomenon, yet we know that it is possible seye, an unpleasant appearance to a angenelMere heben. The idealistic language into the mouth of a physician would then be as mad as if I were to conclude

from the idealistic very real condition of the vanity and illusion of the colors, all useless Seyen Farber Arts and Maleren, vain people figthing. - I would say that the idealism Be the ontology of physics. Physicist takes the cases that questioned the idealist and the other final causes further investigated, as already settled in, he builds on those conditions, and draws its consequences, and Syjw cu fact and data based on sensory phenomena and experiences that are true and as long as we have defined and that sentient nature. He troubled himself little about the root causes of all things past, which lie outside its territory. He explores the next, immediate and sensuous cause. But the idealist metaphysicians and go further to say this: these inferences and explanations of the physicist is true for us who have this Sinnenbau this Receptivitat ': they are only for us, and even for us, just so long and so far as we have this Einnenbau, so they are not the interior of the case. Thereby making each of the human reason of both the large and unrecognized service *) that it all Mad * ) This is both a moment later than the following passage may Bestittigung further to my above remark felt used. Since this " Jobs Detects errors and is preparing, which are based on the proposition that our sense perception, the interior of the thing itself seye. These errors, which bey are so many parts of our Crkenntni to the ground, what other cause further false conclusions, research and hinder us in so many truths that he wants to prevent: he will not allow that one consequence of various causes same thing, same thing cause different effects attribute. When he is with these investigations to an end, then he returns to the field of meaning, the W '. Rth he is now better understood; invented then, that he was to his happiness necessary to Sey handle down here, then, as if no deception, than Share in the first edition were included so sore I am very rich, that e Gotbaischen the attention of the Lord, "R" s,. sennn t, "g" s "s find. "Ls that everything would reel, and then he speaks Halft Delt, like any other of its kind ^ Only then he takes his idealistic principles back to their aid when he encounters difficulties which are beyond the territory of the senses, if he WidersprV che becomes aware that are not keep

any other way, as for example when the infallibility of its meaning is doubtful, if the impossibility at bey. the sides is evident, and consequently, a third must be suspected, when he talks about relationships and La. gen such as judging the condition of the soul after death is, where he was the evil of the senses is completely useless, but if he wants to examine the interior of the forces closer and decide on how far this property and one manifestation of the force gegebnen things everyone, or only under water diet deny these specific position and shape significantly Sey, if the speech is about being of a higher nature, or about the root causes of things, if he is asked, sophistic, or epiku reischmann principles to degrade the value of sensible product by the virtue of intellectual evidence against those pleasures of the senses, if he is to rebut, for example lheosophische systems based on reality and corruption of the "matter all their doctrines and hence the origin desUebels derived together with all the moral corruption, and if he's immateriality of the intellectual, prove gen forces, and from such the immortality of the soul is. Here and in similar cases, the idealist says, as such, and containing his own investigations, as much as he can, all phy, physical expressions in the same manner as befits the physicist, bey his physical examinations are kept within its bounds and to avoid the language of the idealist .. The pure idealism is a child of the last century, a birth, and especially of the Cartesian teibnitzischen school. Although hattenHeraklitus, the Eleatic, which Zyrenaiker, diePyrrhonisienund other nearly similar principle: they he knew all that the object Seyen not what they appear to us: therefore they closed on the relativity of ideas, and the fallacy of the senses. But go up to the denial of matter, they do not entirely Giengen, and that they could not. - You, which was a very pure physicality Md ungedenkbare thing. They who call themselves the deity as physically C 2 roof, thought, and only i, u mrt Unlike the coarse material and physical. Everything hereby stayed within the bounds of skepticism. And it is precisely this skepticism, which one imagines inseparable from the idealism that gives the opponents of the idealists opportunity to develop their teaching as too dangerous "appeared. While I admit that would be shaken by the idealism of our system of thought, pretty much, I confess next one, that still idealistic system made no logical use and application of the certainty of our concepts

and judgments have. But always there are errors then the people who profess to no fault of the system. The system, as I present it here, do not go out with all the idealistic systems of the same facts and circumstances: but it removed and divided into the consequences that I continue hinalisziehe, it will be the vcrschie ferent genera and species of dell truths set apart, and it will show that lms our senses, if they betray not lead us right into the heart of the thing itself, not yet, and it is principle to name, even in this illusion a very high have degrees of certainty, it is the combination of our secondary science with the first principle, "to show our knowledge. The ethics and the reasons why our law receive "dabey should lose nothing, they will probably get an increase of certainty. In this assurance, I venture to put forward ideas diest me against standing on, explain it, so much the domestic dark lie that we can hardly suppose our purest reason over. I will try, if I have enough strength to tear myself from this illusion, to part E z at a time from my body and senses, to think in a completely different world inside, and spell out in this way. I will do as much as I can, and I console myself with the saying of the poet in nia? Inz Mn voluille i ^ t oK. ") Fter the Emn of the scholastics is not by reason, which previously was nodding in the senses. According to Loke, there are no inborn ideas, and in the opinion of Descartes and LeiKNitz, but are all concepts in that they are general and vague, even in every soul, they can not be brought only through the senses: but the restriction, the 'Additional information about determining the individuality of these ideas, that which depends awakens and develops, from the position of our body in the world, from the impressions that such keeping. A.lee these various systems so as to unite different schools at the end of the main proposition that there is no inborn ideas, insofar as one in such a real, specific, individual, soul, ever present, even with their bodies brought to the world concepts provides. So I can this proposition that there is no inborn ideas, identified as a principle recognized by the major schools accept, assume and mts such ziehen.trglich my conclusions is that this system and this system alone among the thousand others that were true? Where are these test bey s "general uncertainty about its zuverligenKriteria the truth? <- This question is very natural and just, "I promise nd down, where is the proper place to a complete the answers. But here we must allow dermal me, called me on principle that every opponent, every non-accepting idealist. You must allow me to connect me to his terms, and of those going out. This demand is so much cheaper than my readers recognize this sentence

dermal still be true. By virtue of which I use with them the same law. Also, I take her with them until further instructions on evidence as true. Cs is their language which I speak, it is their principles, which I quote, I'm talking about the spray, "< But how do we know to ask "some of my readers ielleicht that this proposition, of which I go out here, so seye identified if all human knowledge is so uncertain, a deception of the senses?Like the whole of the following system can be built on such a volatile principle? How do we know if everything were to E 4 deceptive che, and I mention these principles in order to bring them to the point where I expect. From their premises I conclude from these premises, I show her that my readers with these premises, which they previously had, which they have if they want to think differently and consistently close, must fall upon my following conclusion, "of course. Thus, if the people 'are not concepts angebohren, nothing remains but to say straightforwardly, without exception, that he had bought them all later. It may now more or senn only a "single species of this acquisition possible, teaches us in all these situations the unleugbarste experience that we Menschei" our first ideas through any other way than by means of our senses receive: they are directed entirely to the Meuse these senses themselves, these concepts EF werwerden more correct to be completely, more or less, better, or poor, when our senses are even less, or more better, or worse. When the handles of the would-eilWMenschen ^-blind from birth, "or deaf, ^ or of both simultaneously ware, aufferst imperfect, Restricted, or nearly no be. So little to LAUGNER let this experience, so I'll have a new objection perceive that appears earlier than the city about this: So there is sense could upgrade my keser and ask, and if there is sense, there is a aicbt matter, because the meaning itself is matter. How is it possible to deny the existence of such an antecedent matter. I answer only as much as I can do paint dcr <. Every part of the world has in this context, other parts of the world, which are the nearest to him, which which contribute directly to him, ere he consistently the effects of other more distant parts of the world obtains. Under the system of the idealists, all meaning nothing more than these parts of the world, their agents done directly, by means of which the effects of all the remote

parts of the world are brought to stand. Even in the physical system, our coarser senses have no other performing. In this meaning, then, if we want, "even fter the idealistic systems each being his senses, his body, and if the idealist asserts that any changes done in us through the senses, he will say is that in us no ation without the influence outward, and be an object could be produced that the action of some Tbeilen the world directly from other more distant indirectly by this Though the first, which he nenm sense, who does? de. The idealist, by assuming that we get all our ideas through the action, so it can not speak well of her senses. This media exposure of the new low to be very different, and will be presented after the Receptivitat of the essence to which they contribute, from this very variously. We humans put ourselves in virtue of our own Reeeptivitat such as eyes, ears le. And identify only these but we called the sense that all other means of acting bey other beings we are entirely passed, because we do less, or not even be aware. So the idealist hot Smne, organization, organized bodies as much as the situation that has every creature in the world, through which our gegenwar? tige of representation is produced: They SSND in the ground in this our " nere nere Recevtivitt itself, a Really? this situation is. Meaning heiffeu him Sovi? ',' Ls medium through which all the action takes place. The idealist So laugnet in any way the reality of the egg. ^ Ne, only he gives this word the meaning which fits to all the possible types of exposure, which is on the ground and essence of the thing itself derived. According to this explanation, it is wrong that the reality of the effec Einn, Nchkeit to prove the matter. So we even get to the idealistic system, all our ideas and concepts by means of the senses. These terms have been after their first origin mere sensations, general and abstract concepts arise only from repeated feelings: they are the idea of a single property, inasmuch as it is noticed at Mchre s articles, we imagine having any "all Indioidua BSTRACT concept on which we have noticed that property. Testing by the limits of our Crtanntnikraft compel us to integrate all this in so many features being visible in a single general picture, not to mention all the individual Indinidua about / ind to repeat, they are all people in ordinary life, what the mathematician, the algebraic formulas find. Abstract concepts are concepts of an apparent similarity, blackout and isolation of all

individuality and difference: they can be separated without any feelings of the individuals from whom, consequently, without a previous use of the Ginn never thought bey no people are thinking. Our entire understanding and reason, all our higher knowledge bases thus also to the feelings, on to the use of the senses. Without this use is no understanding, no possible reason, the emotions and the senses are the pantry, from which derives the mind 'and these provide him with all the raw materials which is to process its meat pro even further. Short! There can be nothing m the mind , to be what was not previously in the senses. -The proposition put forward just now seem to me to be the type that is known by any man who stood against philosophical, challenged or contradicted when anderst to have some reason for this contradiction himself. Since I will rely on them alone, and lay the foundation of my system in order to draw my further Cchle with all the "logical accuracy: I can not see how this system is the name of a hypothesis, which by its nature ture on arbitrary, unproven, "bft Conditional sentence and establishes requirements, should earn. Provided, therefore, that these propositions be true, and certainly any other way than they are to me, I conclude the following way: If we have no innate concept of one, if we get all our dermal terms only known to us only through the five senses, five senses of who they increase and decrease, increase and decrease are designed, if you have attached shows a general uw leugbare experience that with each alter-ation and modification of the senses, our perception of the world and its parts changed, and if this idea depends entirely on the most accurate according to this modification of the Ginn and amend ver, if we know the world, together with their Parts Nlte parts seem necessarily quite different once the construction of our eyes by the presence of various O's as soon as this building, for example, microscopic ware, if an inhabitant of the moon, the Mercurius, or Uranus completely different meaning, and therefore all have very different ideas Ethnical shall, if subsequently the

Abanderung these sensations are also abstract concepts, everything based on the fact must be: change the understanding and reason for Abanderung of bases;> - when I say, this premiss identified and are true: so ask and urge I am all for, who has ever thought about similar subject, here stand still and ask yourself, which for anyone who can close the the consequences would be this premiss. - Can the earth, the world may be that every single thing in itself, what it H us appears to us, and if these things are not dal, which is more than our entire Crkenntni relative? Why are looking for and we suspect then our concepts, our conception, where they are not, bey beings of totally different susceptibility and species? - It seems to me the following conclusions one necessaries logical consequence of my above conditions to exist. I conclude, and therefore conclude: that the Ewe, as well as all the other parts of the world in and of itself does not Seyen> what they appear to us, but that with all of our master knowledge built on this assumption, and thus erroneous Deputy, that all Our built upon concepts and experiences in any way into the interior of the case lead, datz very reason the most insoluble of the tasks previously impacting gave come; ") so that the Phi. losophy so many and mancherley admit than *) In order to convince themselves of the truth in this, my working, too assertion, please ieh shown the reader to think about the question of the empty "of volume, space-len he may decide to make one," the other of these opinions ,> he must see that show on both sides inextricable difficulties. Do I want to. Example, suppose that in the world lein void space that everything fully seye, so is the movement ^ "The change" of the place is absolutely impossible, for w, hinbewegett is a being of nature, if not a place freely available, which could claim it when it forsakes its first "place? The motion must be so 'will be somewhat different > as it appears to us. Is there an empty space on the contrary, the difficulties are not less. Since it would have in the world besides substance and gives funds Aeeidentiett leinebeing, the empty Raunl be one of both of the. Now, the empty space is nothing he can do impossible, "a substance is an agent of the W <s be, the change produces a well-being can not possibly negative real EigenF, 'schaff als'verschiedentlich organized beings come to reality, that we

known ties, and even less effective, and 'have as much a reality, nothing really can not SCSN, the reality of the totality of real properties by tann "ine" merely negative Hing not answered in the affirmative, they can only be negative. Lnci 'me' n '. , tivi null "sunt" sseillones. Would be "here, the empty space is a Aeeidens, it would have to impact the property, the result of a force, a substance Feynman. Now would be nothing but empty space, and also an effect Emir existing force. Nothing, or no, we, treatment would be the result of one of its very nature, "hanging system, a substance. This seems to argue against the notion of a force. We perceive as "both sides uf difficulties which such an indissoluble as the" de iu "is. Should this not bring us on to the idea, le, "that none of this performance, the Salten were true? That this gebeft a medium term have; bafj our ideas of space, place and movement only pseudo-concepts Seyen who among us cht.werden by an illusion of the senses h "" l "ebl" d "we very much mistaken ft, in, The fnfSinne not known for a long time the last '/ and only Seyen / by which which we distinguish the space from the things themselves; seye that space is nothing but the hinge itself, as time is none other than the series of changes that we are at the Din <^!> aware of them? This Sey liur a united the many instances I could mention. Who on the cohesion, the nature of the simple things about their reciprocal action, without thought preference for one or the other system, which must counteract these same difficulties of both? have felt gengesetzten pages. They had to teach him that the way in which all of us Ivir GezenstHnde means dee present purposes, "in any way that were true, which leads into the heart of things. In ftlchen doubtful cases I have isolated the following rule: Where bev; we? eontradiecorisch ' "ntgegengeseyle Metnungen each of them reveal irreconcilable contradictions umeruiorf-n is: because none of them true, "a is the common ground on which be? de opinion" is based, must "reliably wrong id" in other more real Ge , z: is challenging, " which one can imagine the world to reveal itself to us by which these internal forces, that Seyen So this idea still further species in the world

that are quite different from ours, are still a lot not only possible but real and necessary. I think all these conclusions follow in logical order, and they entitle me to still continue to include: "." i) That sichtepunkt vermuchet and we sought out "the, is l> a; against one; u bet" that the Srreir "is illusory ideas here. Hence there is neither a full nor an empty space, of both are only sensible Vorsiellun .. sarten in what we imagine it was on this our dermaligcn Empfngliehkeit the existence or Nlchtseyu of the acting forces and the original substance. i) That it impossible for us to Sey, have dermal infiltrate into the interior of the essence, entdeeken the Cntstehungsart the world and the salvation to their basic, that we recognize these from the laws of their uniform action only as much as our present Reeeptivitat permitted when necessary, we have , our moral and physical condition improved. All studies on the first fundamental causes of things are quite beyond the scope of our experience and BegriffeSie exist, God is its author, she revealed to us by their effects by virtue of our own Reeeptivitat: this is everything we know them with certainty. What else has been said about it, or still can be said is mere hypothesis, it is based on very willkuhrlichen VORF 4 from preconditions, which flatter the lack of true human pride, and sev ner granzenlosen curiosity so much easier. They still go through it with unprejudiced reason record before Catz, all older and newer cosmogony, we ask during every process to compel the evidence, I am sure you w / rd no single fact, not a single indisputable principle find sie'ausgehen what. In this way, they are the cold researcher whose Einbildlmgstraft interfere less in the game appear as blcFe novels or poems about the origin of the world. We investigate but no preference for the front of the sentence so beruffenen Emanalionssysiems. Probably have the advocates of this system so strange given to whether it is possible, that of an indivisible deity emanations fisse happened? that they run the risk of errors in the pantheistic and atheistic decay? that these sen Crklrungsart more of a pictorial representation, as a satisfactory explanation? Have you considered,

how much fall away all the consequences of this system entirely if the main clause of the outlets of the unit proved Gotl <I in no way can it get? - This has caused bey Erklarungssucht unerklarbarer subject to as many people as diverse errors. The idealist is only humility, he feels, and confesses his ignorance and che swan because he was convinced of the impossibility of further Aufschlge in this life. But this is also what the idealism of so many people from a fiery imagination and a large Dichtungsvernwgen so gehaig makes, he is tearing down entire systems, F 5 to to which we were proud he erschuttert all our knowledge, In what we do a lot to us so well, and caused enormous gaps in knowledge by virtue of our soul, which he did not fill, and to this end. in leaving the poets: it shows what we do not know what we will never know in this life, and we are so inclined to know everything to decide anything, so we prefer to give us dreams and sell them as truth. That every sensation bey ben this or that, equally, or variously organized beings basically nothing more seye, as the action of external objects, and not otherwise susceptible to such beings. > 3) The 3) So that with each imperceptible ex-> change in this organization also necessaries an equally genuine, would set their cause proportioned ation in the cognition of the representational and sentient forces. If this sentence is correct and identified, it may be possible that an inhabitant of the same thing with us has Caturnus terms of sameness object? Can it be possible that after death, where we all our senses verliehren, Seyen our terms of representation, together with our present still the same? 4) That every man by virtue of his natural or artificial, increased or decreased, increased or weakened Siw ne always feel right, despite all that no matter how much difference would be delivered hmm, "though he feel differently than> all the other people, because he sees the object as it suffers from its organization or Reeeptioitat and others to see ebenfalllls after their own kind that is so wrong Sey, that our senses deceive or defraud.

It is true that our senses show us the inside of the case not: but they show us this inside in the only way that meets our susceptibility. Llebereinstimmung Here, then, truth> - no guile: for the effect has its cause completely gemas. Then only we were deceiving our senses, when she revealed more to us than allow their construction and the laws of the action. 5) That we so others only to the extent of a defect and error within the accuse sense, because we as a party to the judge, because we have already identified as presupposing that way we perceive the real and only sty, because their way of seeing and feeling not ours, not the general is, as well as their organization is not, because we do not consider that different causes different effects Heroorbringen. 6) But that it also without us being there and forces that we are indeed unknown in itself, but appear but by their effects, and revealed by the difference of Reeeptwitat on several of the sensitive subject. L D'Thus the objects outside of us, were not nature of our very thought Seym. And And precisely because it is thereby present system differs from other idealistic systems. There are some of them, which the realities of any object outside of us reject. Nearly leads the idealism / when he gets a little misverstanven, very happy in this episode, and it runs the risk of a pluralisms be an egoist. But then the fault lies in the inference, the result moves the one containing more than the premises from which it follows. The idealism arises and is based on the indisputable premise: By changing your senses, I feel the same subject in another way, if I now conclude from it: so no items are other than me, I infer too much, is the logical consequence: So the object is not to si6i itself, for which he appears to me. We realize, therefore, a once and for all: the idealist doubts nods things outside of him, but only just the qualities he perceives in them, which, as such, he thinks his thoughts, because being from different senses and sensibility, they variously familiar to them his own kind ". All beings, whose properties he is aware of, keep it for reel, but he thinks he is because of lack of experience and state facts except to tell about their nature a little zing and specific: it only knows what they're not au. Alxr even the properties of these things stop

to reel it in so far as they are the effects of these forces. Thus, these effects modified by its own strength and will to the "/ what they appear to him, except insofar as they are to him his own thoughts. However, I feel the difficulty to refute an egoist to / only too well, and where I can and should do with him? What I can argue with the man who denies my reality that made me stop for nothing, for his mere idea? All I can tell him or will his strange thoughts are not my sequence, but his own thoughts, what I tell him that he believes himself to say. ^ - That makes one say, feel the absurdity of the egoistic system better than, or can explain with words. Perhaps the following ideas can still be regarded as an attempt to refute the selfish system. concludes i) The egoist too much, he infers more than is contained in the front Nutshell ": opens, dagarkei, ne object outside him Seyen really, because the things that are not what they appear. 2) If nothing other than me is if I am the only real beings, how can I distinguish myself, as I receive the consciousness of even my sake? And if so, I can not, How do I know that I am?. 3) If I am the only being, it is the matter not a whole, for there is no Thelle: so there is no connection, no order, no harmony, no place, no influence, no change in j no tent. 4> When I am alone, so there are effects without a cause, there are ideas without an object: a picture without a cause, a G "b abstract concept with no individual things, of which I pull. 5) What do I determine the system of egoists? Why do I know all this, what duties, what are the reasons of morality, can I have? Why run away, or I seek what I feel inside yourself?Why must everything to me seem as if there is such a commodity? And if this is still ig me to be the underlying reasons why things are really rather not, appear to me only in thought? 6) Finally, the analogy. I think I see myself being outside: these seem built to me, like me, they seem to me to act zudenken and, just the way I act or think, by these very acts I close my reality. Why should I

rest upon this apparent similarity of the effects. The similarity of the causes of the negative? Others seem to "me the same thing with the same certainty, for the same reasons, just to kind of sameness to insure, they seem to me to draw from the same source: why they should be less than I do? Hence there after the C's system of idealism still other objects and forces outside of us - but then what are these forces other than me? Are all the strength spirits, or there are other beings besides these? - I know it should not - I think back to what I was, to what I've become, from what state I ausgieng, 'm me to develop this current Level of perfection? So <s were at least some prior Feit one einzl, ze force in a state be> G 2 ftlw findings, where it was not clear, and this force was Vorfiellungen i i ch: and this condition was the state of my birth. Indeed, I will except me even being aware of other animals, for example, or lebose things to wel "'s all traces of the mind are still weak and Unknowable. But none of them I know with the degree of certainty what they are, as I know about myself. - Soon! I do not know. It is one of the secrets of caution, however, it does not seem to me to be impossible that, once, when the series will meet them, all the forces of nature and denkenbe representational, or that similar force. - He then claimed that it has dermal except the ghosts were no other beings, is the idealist in the narrowest sense of the word. 7) That 7) Echeinursachen that also produce light effects, such as those recognized by the illusion of crap and the nullity of colors does not mean that studies deal not all arts and sciences as chemistry, for example, color art and painting it, produce and distribute paints belonging to apply lmd . 8) That body, matter and extent treated as such Seyen phenomena, behind which we felt these unknown forces of nature, that we - think maybe just a tremendous amount in these hidden forces acting upon us qls a whole under a single picture and imagine, that We then show this picture with the name of a body / matter or expansion. Here G z

Here I come across one of the main objections can be raised against this system, which, if it could not be answered, the reason for my whole-building, and would annihilate entirely with those derived from any consequences. The reader might say: * I) a gesiehe that we recognize with changed bodies with all objects on a very different kind of nen and appropriate, therefore that everything we perceive through the senses, the interior of the case not sey. But as follows from the fact that there is no matter, kei, nen body? All the reasons given appear to be merely on the Shape *) This very substantial objection Ismir wor nearly the same words in the above-ange, led Gordian Reeensiou made the. I find necessary to me about it, "far? or opposite to tell u. To restrict the form of matter. It follows that no more than that this FormderMaterie. Bey changed the type of organization may indeed matter more subjects in another way he seems: But this is the essence and the reality of the matter removed in any way, they remain what it is in itself, that which is in its appearance, only tcmgirt their shape, external, not its essence itself that the matter one day when we have the highest spiritual perfection Stuss, climbed menheit be before us in nothing Dissolve or rather in a simple being will is something we can now urthellen not yet, but we must accept it as something physical, G 4, we we must judge from the earthly menschlieh. I reply: i) I confess that all our experience so far only relate exclusively to the form of matter that we have not done ne ke only experience through which the existence of matter entirely disappeared ware, but equally we must not consider that bey we remove any one of these recent experiences of our senses completely, or could get free, and that therefore the consequence could be partly because the ground is still partly. This makes that it is possible in this life, the inference to the negation of matter entirely Niemalen a mere immediate Ersahrungssatz; that instead of this sentence by the Nicht'Wirklichkeit of matter only through a series by nunftt nunftschlssen can be released, I expect the following rates DMN t

With the ever-changing organization theilsweis modified form of external objects, and among these the form of matter. If 'Now this organization is entirely changed, why it should not happen, that even hinwegfllt entirely the idea of matter? This seems to be an all the more certain result than the dermal route can be proved even by reason that the matter a thought, a conception of the spirits is, as the case is not impossible, where we can lose our entire organization and dermal. This is done through death, through which we lose all our present purposes, and with them the whole idea of the current West. It is "mnglich that G 5, we we are in a state where we have no eyes to see that we should hear or feel, where we mangle the senses of hearing and feeling, that we imagine the object outside bey a completely altered Reeeptivitat nor to the previous "Art should. Now the idea is v / m material and extending an idea which we Preference will be given by the face in conjunction with the feeling: They have to stop with those two and go lost, and we must assume that after the death of either no ideas have, or that they are totally different from the present, because our Reeeptivitat is entirely different. But that 2) the matter in this life nothing more than an idea of the spirits Sey, I have partly been cited in "He initiating against materialism prolix proved. But I can prove this also in the following manner briefer again and recite. Clearly, every matter is a composite being, ie it consists of parts, thus it is a whole, and we imagine in any matter, a number of individual parts as a sensible whole, when we think of these parts, is lost in the concept of the whole matter : zusammfassen only insofar as we DJES parts again, we get that concept. But everyone must admit that everything Zusammfassen or one aetus Zusammdenken separate parts of our soul is, that it seye nothing except their ware around in nature really is: it is therefore an idea, an idea of the spirits that are part of the in nature are separate, unite Nigt imagine. For example, a sand Hauffen is in itself an aggregate of all the individual parts considered, of which it consists; an idea of the mind that thinks this Sandcheile than one. What form is therefore the material itself? one could further ask. What form is the original and true? I answer - no. Any form of representation is a relative. Any form druekt only the changes which bring about the

intangible Grundcheile matter power miser Reeeplivitat each occasion in us. It is as much as if I wanted to ask is what color the material self. I could just connect so well, every substance must have a base color, because it represents all of our previous experience with and untex this property. Thus, if the matter itself, not a phenomenon Scheinung is, the colors just knntn be as little appearance: for we are aware of all previous changes in the organization is no object, which no color LTTE h <; only the type of color is altered and we need to be aware of necessaries always colored object because we bring all our observations unset eyes with us shine the light in which to break. It should now enter colored objects, where no eyes are, where we lose them? Will there still be a matter where we will stop in some part, "to bring together in one whole? - Only through rational inference, we know 5a no color is a little reels, and by this very rational conclusion, we also know that matter is no less than the colors of a phenomenon, a VVR < stel, stellungsart, a I ^ lou vieni, an Idea is. 9) . The fact that these principles could examine the truth or falsity of those teachings and judge what the matter as dead, informally, as the UrHrung of the fog, the body as the prison of the soul, the similarities are due to the perpetrator of the matter at a loss or look at this coeternal with God. When I became convinced once again that there is in front of him and no matter that all matter is merely phenomenal Be this as it is possible that even further on the origin and the properties could argue a case that none other than our conception Reality has? We know what systems the ages and modern mystics and Weo> Lheosophen have to reel existence of matter formed, the effect they inferred from this assumption. These systems are undermined by the above Behauplungen bey their main reason, I think should have from this page is for the benefit of the idealistic systems proved to be illuminating and. Many conflicting systems already based on several unproved, arbitrary conditions and partly reveal contradictions, such B. formless matter. Should the matter be something reels, each zusammgesetzt is essentially the same: therefore, it has parts, except parts, therefore, form and figure.

i ) Tions that even our bodies as our organization as such only Crschei, Seyen; that these words and phrases? 112 densarten "in front of him and express nothing more than us just as unknown Receptivitt our Vorstellungskrast, the ability to ignore the effect of this on us without us acting forces unknown to us then, nods and present differently in this particular way, and the situation which our thinking being claimed under other parts of the world, is determined by what it receives and its agents and the objects outside it, what it the next. II) Qassem soever the subject, if ee accruing verschiedneOrganisationen acts, whether he, like me, who am so organized nt under such a form, for example, a tree appears, but for the rest of the organizations according to the difference of their nature, M? one thousand would appear to thousands of various shape, for being quite distinct from Sinnenba even had to appear as something / what we are yet no dermal Be hold, have, that the tree is not for all beings, a tree or any other image from this organization Sey therefore that everyone - the subject of the plant had to appear on tau, senderley way, just as our faces in a plan-concave mirror oderConvexe still as true face (because it is still a mirror in which we are) but we contemplate But this difference seems to mirror sometimes orderly, sometimes long, sometimes wide, sometimes big, sometimes small, sometimes vice versa. mucilaginous These organizations are in a figurative expression of this Plan hollow or Conveispieget. Idealism would be infinitely more win in truth, if there below us was quite possible that the whole H yoke to throw off the yoke of our senses; whom "it would be possible to cite only one Benspiel as we would imagine only one object, if all Our senses were entirely verlu amended. But this case is not possible! Reason alone must come here to help and fill in this problem, for all possible instances sin "is still taken from this Sinmnwelt ge <; always be there ne that Siw, with whom we identify these objects, indeed, rung with some porches, but ation is that for most people, yet too little decisive. dend. This makes that we have another very different form of these things that we feel in our usual way to imagine any more than we dermal is impossible to us about To make a sixth across various meaning "inen distinct concept, which makes us here

with the possible change in most of the senses, with great effort, but still available to us at all times material, shape, size, colors become aware, that we even ton not imagine how an object under whatever might be thought or for an organization without these characteristics. As soon as we can imagine ourselves in the situation with which a blind person thinks of birth from a square or circle, as those two at each other, decide whether he would ken them to erhaltnem face with no previous contact or nen, or different . Here lies the greatest deception: here is the greatest impediment to conceive so vivid in these strange situations. Reason, in its fullest purity alone can H 2 's < lead us to those prospect lioch very imperfect; Venn it is absolutely impossible for us after death, is amended where the whole ground of our present conception, where our senses, our whole body is corrupted, and yet the concepts of sight, hearing henceforth reserve; that we are trees, people and animals should not be thought of as such. If we want to say that this kind continue to see and to feel even after our death, then 'we are not in the state, the crudest materialism in a satisfactory to refute way, so the mortality of the soul a proven thing. But if we: change only the Reeeptivitat by death if death is nothing more than a new conception of those things very different things, we may be dying for these purposes, these Reeeptivitat, for this way of seeing the object: but we why not die for all other modes of representation is still possible, but we live for a new, better, more perfect way to recognize these objects. > -> The only thing though no less imperfect instances to make diese.Lehre clearer, might be the above-mentioned instances one man born blind who later obtains the use of the face. They ask but such whether it was possible for him, things which he previously by the mere feeling, without involvement of the face detected to imagine in this form, as he recognizes it now? whether it was possible for him ware, vermuOen it applies only to the most distant way in this form? And yet he now sees in this H 3 Ge> Figure, and his disbelief is defeated by the valley itself. Blinded Search 'we are still not real How long we want, taught by these examples, nor delay to defeat our shortsightedness, and henceforth restrict the power of God within the bounds of our senses? Sayen I want it to be born blind and manufactured for this purpose so that they will teach us through their experiences, that we with all our eyes are blind, not less, as little did we suspect, that result when many reasons for this supposition because we depend too much on seeing this particular kind of TO, using the betrayed too few facts to get through the analogy of our delusion's assistance, and think in distant, very different worlds. - What are the reasons quite different parted tons of it because the

consequences of not less to be. Supposed to be this phrase so much on our terms? And if he is not why we are looking into the future, which is only for this life, for these purposes? But the man born blind, as he receives the use of the face, but there is still a matter to be aware of? Thus, the matter can not possibly be a Scheinbegriffseyn. I answer it, I rather conclude that matter is a facial Idea is that this term ben all beings, whom ^ lacks this sense, could never come, and that therefore the matter is nothing reels for existing Sey . Hence, it follows that associated with each Modifikation'eine own conception Sey; very well that it is possible, that one day we get a modified H 4 < ", by virtue of what we zusammfassen individual Thei ^ le not, as even dermal bey the blind is really happening. And then where is our concept of matter? 12) That what all existed and in general, or most Mensehen, uf ^ appear a certain way, whether in the ground is equal to a mere phenomenon, for us just as much as reality, therefore, one consisting monotonic function of these unknown forces Sey , but that did this difference in the organizations we know of their ideological reasons for their very great value and purpose, that they serve us, the higher, or to find the kind of truth that not by one but by several of the "ms-known organizations bestattigt is. '3) So know that our master, just as our language is founded on the supposition that this world really Seyen including their parts in themselves what they appear to us, that the terminology herein is herewith little or nothing to decide, that the largest portion of our philosophy Philosophy of signs Sey, that this doctrine necessaries to the ridiculous misunderstanding must remain suspended as long as the language is not set up to do so. '4) That it thus also for all beings of totally different organization, or even noticeably altered Reeeptivitat, its own physics, ethics, philosophy, Ge, fttzgebung, perhaps, for certain essential nothing "on all this, and instead, other, unknown to us, higher, This modern organ 'HH organization sciences give adequate organization, if different sciences is only for people, and in any way for. Or this? Send organizations. That is, every organization has its indi "vidual, but only had their own truth, which, if it is not the same supreme universal truth, but not for

that reason falsehood or error, because CONFIRMS sob che by other organizations does not certify, that all our common truth is founded only on the premises, deducted from our senses, and so truth sey. Not change the institutions: it's own, individual falls away, a new individual will replace the previous one, the experience and Pramissen are changed at once. - And then nothing of all this, what went before:> -another world, another object, another system, a different truth for us in this form does not conceivable and understandable. - Maybe ten impossibility possible, perhaps very little of all that we know what we are today, - incapable of dermal gain experience about it.> - Lack of words and language. > - Or what words to use, where the concepts are missing? where the words to express just what we are now more? So not to be used, what shall we learn, among other forms? - Tell the Blindge Bohrn ^ not that there is a sun that shines, 'because the warming sun) he knows through his feelings and it then any more than any of them from a few light concept. But then it opens at once overrun at once overrun and the first time my eyes, what new erstounli che betaubt scene che him then? This Blin <en is our image. In us, as in it lies dormant in the ability of the world form a new world, infinitely more hidden treasures, and the inexhaustible riches of nature, as its author's endless see and be seen. But we are still blind, still a deep night is on our senses, to the requisite institutions. Whether it is therefore not among us really gives this kind of blindness, which, whether we like because of lack of other prospects News and experiences in order to significantly is, but other creatures do not go unnoticed? Whether our death is not used to these pricks cataract, in order to then suddenly a new and unknown world to look at? If not that, what seems bey these senses, in this form, Faulnis of the body, this shows itself? Hb may not be that which is here merely for us? Toder PSI body is, what lies hidden under this cover, this has actually increased, although imperceptible to us life alive? So with each new body of Nori hang himveggenommen, listed the date for the purposes of impenetrable veil, lifted. - At the same time to say a new world in the previous world - so in a single world, thousands and thousands of different worlds for thousands and thousands of

spectators. - All of "these worlds together formed the closest relationship - each of them prepared by the previous herbeygefhrt - ^ one, and yet dabey thousands and thousands - and in any> of these thousands and thousands of worlds, each of which is nearly infinite, new, fully , lommneste size, order and harmony, in " ever-increasing perfection. - Nature in the greater splendor of new, God i "new glory - the amazing variety in the greatest possible unity! > - What is the 'concept of the sovereignty of God, of the size 6 is comparable with that of nature? What more is conceivable? - And this concept is a result of the Idea, ism. So in no sun, moon, stars, people, animals, earth, fire, air, water. Only for us all this, and even for us only so long as we are so organized, as we in this situation in the world who, se Reeeptivitat. Even all do, "Malian sciences have only so long and in so far as certainty and duration, extent, and because all sizes are appearances, because they assume that expansion and sizes as real. All <All our terms of numbers of infinity of time, a duration without beginning or end of a unbegranzten space seem to me to belong in the class of Echeinbegriffen to what only human concepts and consequences, are gen this organization, which thus Niemalen on the duration and the existence of this organization can extend beyond. Anyone who accepts these concepts as a reel, who must dabey the last reason to want to explore the causes of things, most certainly know that he would be intertwined culties both sides in irresolvable Schwier, such as he abide, after our dermal Ve 'handles, the stars of the sky by the laws of wechselsweisen Attraktionin this distance and this distance, now we need to either something that is not gedenkbar zar, we assume Must assert that no star eingesichelt the grease proof and last Sey, or if we do not want this, we must, that there are some stars, beyond which no other SIM which would be the result that these stars, only a nusserste dressed only Seille and lack of a higher power reserved to the next fall appealing star, and unite the whole sky system into a "single mass would ^ t8) Even all previously inextricable difficulties "culties over time and space, about the divisibility of matter, about Cohasion the body

through exercise and rest, and full of empty space on the Simple and Compound disputes concerning phenomena. "." In and of themselves is composed of nothing, nothing simple: only in this form, and in our dermal logic that is built there is no remedy herein. The unknown forces acting on us are not together, but they are just for that reason not necessarily easy. - They do not matter, they are intangible: this is all we know. The zBegriff of simplicity is a sensual human concept: wjr receive it, by sen upon every division zusannw sedate things finally stosi to those parts where our forces no longer suffice, "m they share even further. The notion of simplicity is basically an affirmative concept, because he says what an each Sey: but the concept of the intangible is quite negative. '9) Behaves the same way it is with the dispute or the beginning of eternity, just as with I 'of the infinite extent or limits of the world. - The world of sensual than those with 'this form object is visible and ^ thus has begun in this figure with that of our organization, this Reeeptivitat certain beings with the ability to us the parts of the world on their own to imagine this' kind. The first man was created in the true sense this world form. And for every man is created after his death, the future world as soon as he obtains the ability to imagine the world to this state's own kind. For the blind, the sun arises, and the whole face of the world, as these his initial blindness is lifted. But the forces which we conceive under these present sensuous images were infinitely long been before, before they are released to us under the Phnomenon this world. To Sun Sun to see, to imagine as the sun, there must be beings with eyes, in which the ability was, this force of nature 's present in this picture, and a being with little more than eye detects in what little sun we nennenj that we can not say wecl us to be lacking the sense to feel such, something that we feel will only get if we one day this sense, the only alsdenn created for us. In short, with our dermahligen Reeeptivitat is developed at the same time this form of the earth and the world stood. 2Q)

Perhaps, just as every man born blind, the news of the reality of a bright sun, is revelation, konm 's also so far all the rest of Revelation, "nticipirte, avancirte certain knowledge, I 2 only be first among other characters more understandable interpretable truths. This revelation, along with other causes could be given to man to make him distrustful against its dermal Crkenntni to provoke his spirit of inquiry, which revealed the truly realized compared to a group trying to make understand the impossibility of this union, and precisely because it found even more truths of a hhernArt to suspect lassen5 to the relationship between this new future and the present, here and start down there. 21) What are the comforting prospect for the fort, our long-ego! To die means to stop these terms and conditions see, so to grant, to be asleep. " , ftn people, animals, see trees. Then die not say stop entirely, without being all performances. Rather, it means get a another "new organization, porches his Reeeptivitat to see these objects namely to identify a species, the caterpillars stripping skin fen, what is outside us, take off the masque, near the interior of the forces, although penetrate still-very incompletely. Die is to be born and be born is to die for an older form, stop in one kind in order to work under another will appear, too. - Can be so indeed, after the death of a man not to think (that this one) to admit the materialists think it very much requires the use of these senses, this dermal our conception of the world. Thought is like the Phnomenon man. But then I 3 then the imaginative faculty will not stop completely Lich. Our mind, our ego, which is what bishero thought in us to get a new higher modification, which is connected to uuferm new state just as much ver, when it was thought, with this organization. It is these modes' fikttion be no thought, but in this lack of experience and words, we have no other expression. So we'll stop the world to us in this way, the forces that make it appear, for example, the shape of a tree for us, in the shape of this tree, like all other known Horm seemed to us to see and imagine, but we will not cease to be thatig to another totally different ways. Death is the transition from one kind of object to see, to another new one. He is the initiation into higher knowledge of the world, it is that

Advancing to a higher siuffenweise the insight into the interior of the essence. It will be necessary, to die more often and more than once, porches its forms frequently to this insight ever higher, Heller received correctly and generally. 22) Even our> previous deceased friends, you defended us so I is not lost for us, as we have already ground for them not to participate. I I always remains a part of this universe, that is, except us, and has, so far without exception, everything interacts, even though these senses is not felt or seen by us on us. We appear to them, not that way at this, but always to their own new organization forms, so she is on the contrary, if they are visible to us len sol3 4th len, we can never be distinctly below the known forms. Would even be here for anyone who would like to opportunity, the doctrine of metempsychosis s a natural philosophical Smn geden as if they had never even among their adherents. .- The dead remember our not. Because remembering is only for 'people. But, although we do not know how and what is the aetus, so imagine the dead, those who are identified in the hull of our people so organized, so we are always a subject of their adjusters. Thousands of variously organized to me, who Now all who are around me, and not otherwise appear, in a thousand shapes and forms, to recognize differences in their Reeeptivitat: why should therefore be an exception in respect of the deceased? " - - '-' / ">." :. i - If this is not mere word play and a useless Metaphysieation should be, to say that people do not think after her death and remember more of others, but where one of an "other side can not deny that many lake 'len not quite have no ideas? - I answer, our words can express nothing more than the experiences which we have done: now no one has had an experience "on what will happen after our death, we know only that we are far from un 'bodies as well as from our senses, these much-needed Bedingni, to that manifestation of the spirit, which we will think and remember to call, totally discarded, we see clearly, namely that then the result would no longer appear, but the whole reason I 5 ^ is completely altered, and we can not far after, death, reminding us just as little think and when it is certain that we are not there to hear, see, smell or feel, eat or drink, cry or laugh to be.All these functions are the results of this organization, wel <che we entirely lose by death. If we look after the deaths of others, he should inward, "so Vorfiellungen have been had by new sensations can be renewed, if we are to feel must be used, such means our presence organs

happen. And if we have lost it, how can it continue, and remain, the result will be visible where the basic lack of it. We hear through death to be human, and thus we lose all the properties which results in human nature. Feeling remember think and remember are those properties, we lose them, thus not minutes, which, in order to exchange them for others better who are our new Reeeptivitat reasonable, quite different Din, ge and concepts deserve quite distinct name, and if we turn to the silly serve names, so we show our weakness, and the negative things UIW terms that are quite different nature, not without major consequences and danger to the truth of our knowledge. We give the materialists, even without the weapons in hand, as we Cigenschaften accept as permanent, are the only consequences of our fall-present organization. The meaning of which I spoke above, which might be of metempsychosis, were as follows: The souls of the dead remain a part of the world, they cu affect us, because everything works in another. It is not necessaries that this action is so removed Sey, it may happen that soon, my sensory organs present Sey, although I do not know that it Seyen these souls. Now, however, can contribute to my sense, nothing more natural than having a sensual shape. This can be deceased as "very well a shell, and therefore also have an animal skin. - I did not drive this statement to the intent, as if she were my real opinion, of which I am as far away as I am convinced> that they have been disfigured, the true meaning of the Mm and the Orientals. I lead her to show that if someone wants to dream / he will find opportunity everywhere, ^ his dreams to write another bill, and tugging on each system, so long, until he finds it, or funeral to find at least believe it. 2g) Seems to us of his time, after everyone forthcoming major metamorphosis, where the present world disappears, the new world of form, this new unbtt knew previously only suspected country, we will shape this new world of our own organization preceding Friends also receive: why should then again we did not find it, when we ourselves were lost in this middle period MCHT for them?

24) If what we have in this form of the experience being outside ourselves and the phenomena of earth and world, oller illusion and appearance notwithstanding, already between was most excellent, orderly and harmonious, in the most horrendous manifold was orderly and harmonious, how much we did not cause us to die, this one far more perfect, contests are in the interior of a much better world if we here laid the foundation so as to connect the consequences of a better future unhindered! Is not the death of the entrance of a better life, to the triumph of our nature? How great it must be Eeene when spirits that <ck so much beauty, order and perfection are used here below, is nearly impossible to think a little larger one, and how infinitely great must be the person that determines his creatures such bliss has! Should we not believe that the caution for that reason the man his future condition hidden because di "certainty of a ner to those still waiting Herrlichkeil us that our life insupportable, and we were incited to accelerate the exit from such, have the foolish intention at this early an even more bliss to share? If, then, proved how far been visible in this one world, included are a thousand and a thousand worlds for thousands and thousands of different audiences, but if further every being mere spectators of his own world, it would be reasonable, had no other knowledge of, and if not the Subjeet namely, by Abanderung his previous organization, a wide audience, will be world's dermahlige form survive, way up into a higher sphere, looking from one world into another form, witnessed by The the wonderful combination of these apart resulting in another form may be grounded themselves: why software then this horrible store and wealth of worlds? Why only on this earth so vieleWelttheile, kingdoms, lands, towns and villages, when every ware determined not to proceed on his spots? If a village, a city, a kingdom known to its inhabitants alone, should be unknown to all others? What would the earth? What were people when no one had the ability to travel as their different parts to be overlooked, compare, feel the far greater resulting, in addition unZenossene pleasure compared to? In such a case resembling the world a large building of a thousand different

monsters very beautiful apartments, each of which only one has people: many of these people knows no 'His his other roommate, the M-owned portion of the building, much less he knew the coordinations of the parts / Vi 'Harinn mounted art and symmetry; ilnd ignorance takes rappelled whole time through. Who Ware'also d' S greatest of all pleasures, the pleasure / the link "MW parts., 'diefeThet> le seen as a whole? ^ WennHeit" understanding so much else WeVgnM'gewahrt, the order,' ViesemihMlichen Weltoll missing the greatest thing, it lacks a spectator, a beings, for which the Sandte / If the connection. - ^ The main object of knowledge is without a subject that is to know Him Wewn exists the greatest pleasure to be enjoyed without, das greatest trick without Keimer, you admire it, and from there infer the size Ves author, with the largest Mahler The biggest trick for the Blind ewtz gek characterized; characterized, the most beautiful, most delicious Frchti ripe for any palate, including the most beautiful garden, which no one enjoys the most beautiful and chamber house without inhabitants.? Why listen to the harmony of the largest no ear.? Why so vjele, great, wonderful properties of nature and. .? lifted the> - all of nature for which wir.keine sense "? - Came Collect 'Nes' what your awaken admiration and astonishment, let the largest Moi "arch" ft, dt, en ^ with all their followers, with their largest armies to measure the encounter ever seen Hie world, each other, their character te to about the fate of Crhe. ; decide at the same time take-Me representational forces out of this world, then what is the size ^ / this noise and din of battle, these corpses for corpses, this devastation of the earth, without spirit, she thinks, when - transfer from this Tbelle their previous location? equal to / 'storm Tempest, who stormed into a heap of sand. This atom is now that that was previously there to one day thither gelaw gen This is then the size of the world, the wisdom of its author? What miserable greatness and wisdom! But now take on even a spirit that Flare thinks, imagines and relates to an end, once arranged everything in a different form, all erhalteine dignity, a life-giving breath fahrt.in all the parts and This world is only to the world through the spirit that she thinks and overlooks its parts. > - What helps us even more so this conjecture mn lake>, still more glorious worlds? > - That would give thirsty ren lead us to the source, and the thirst of not breast-feed, that would be to show the rest of the country from a distance, making it impossible to

achieve it would gelaw gen, this, feet have to not to Mm, eyes have to see not z '. >.".^ K-Wo, ner to those still waiting Herrlichkeil us that our life insupportable, and we were incited to accelerate the exit from such, have the foolish intention at this early an even more bliss to share? If, then, proved how far been visible in this one world, included are a thousand and a thousand worlds for thousands and thousands of different audiences, but if further every being mere spectators of his own world, it would be reasonable, had no other knowledge of, and if not the Subjeet namely, by Abanderung his previous organization, a wide audience, will be world's dermahlige form survive, way up into a higher sphere, looking from one world into another form, witnessed by The the wonderful combination of these apart resulting in another form may be grounded themselves: why software then this horrible store and wealth of worlds? Why only on this earth so vieleWelttheile, kingdoms, lands, towns and villages, when every ware determined not to proceed on his spots? If a village, a city, a kingdom known to its inhabitants alone, should be unknown to all others? What would the earth? What were people when no one had the ability to travel as their different parts to be overlooked, compare, feel the far greater resulting, in addition unZenossene pleasure compared to? In such a case resembling the world a large building of a thousand different monsters very beautiful apartments, each of which only one has people: many of these people knows no 'His his other roommate, the M-owned portion of the building, much less he knew the coordinations of the parts / Vi 'Harinn mounted art and symmetry; ilnd ignorance takes rappelled whole time through. Who Ware'also d' S greatest of all pleasures, the pleasure / the link "MW parts., 'diefeThet> le seen as a whole? ^ WennHeit" understanding so much else WeVgnM'gewahrt, the order,' ViesemihMlichen Weltoll missing the greatest thing, it lacks a spectator, a beings, for which the Sandte / If the connection. - ^ The main object of knowledge is without a subject that is to know Him Wewn exists the greatest pleasure to be enjoyed without, das greatest trick without Keimer, you admire it, and from there infer the size Ves author, with the largest Mahler The biggest trick for the Blind ewtz gek characterized;

characterized, the most beautiful, most delicious Frchti ripe for any palate, including the most beautiful garden, which no one enjoys the most beautiful and chamber house without inhabitants.? Why listen to the harmony of the largest no ear.? Why so vjele, great, wonderful properties of nature and. .? lifted the> - all of nature for which wir.keine sense "? - Came Collect 'Nes' what your awaken admiration and astonishment, let the largest Moi "arch" ft, dt, en ^ with all their followers, with their largest armies to measure the encounter ever seen Hie world, each other, their character te to about the fate of Crhe. ; decide at the same time take-Me representational forces out of this world, then what is the size ^ / this noise and din of battle, these corpses for corpses, this devastation of the earth, without spirit, she thinks, when - transfer from this Tbelle their previous location? equal to / 'storm Tempest, who stormed into a heap of sand. This atom is now that that was previously there to one day thither gelaw gen This is then the size of the world, the wisdom of its author? What miserable greatness and wisdom! But now take on even a spirit that Flare thinks, imagines and relates to an end, once arranged everything in a different form, all erhalteine dignity, a life-giving breath fahrt.in all the parts and This world is only to the world through the spirit that she thinks and overlooks its parts. > - What helps us even more so this conjecture mn lake>, still more glorious worlds? > - That would give thirsty ren lead us to the source, and the thirst of not breast-feed, that would be to show the rest of the country from a distance, making it impossible to achieve it would gelaw gen, this, feet have to not to Mm, eyes have to see not z '. >.".^ K-Wo, What is the richest seed that no one shall reap? - Not software to order, perfection, which is recognized by none is as if they do. And yet this order, this relationship, this trend goes on forever unstoppable. It would be great to believe that billions of the most artistic works were available, that the greatest care would be set in motion around us transttorischen being the smallest, most insignificant part, only one day, how can a dream to appear. That would mean moving the ocean, to drink a gnat hey, that would mean each of the fixed stars prescribe a career of thousands of years to serve the immigrants ben nighttime unzulngli ^ 's too light. Where is the economy of high school diploma? all of this through The creation of so universal, so visible Gesez? Why vibrate out in this figure for such a / Gelsteshhe, 'M ^ then continue then nothing but the shadow of a body to be that is to serve again to nothing more than his time and share equally in past being brought to light? If everything in the world has its purpose, why then this eternal,

so expedient, so smooth rising and setting, this emergence and decay of the essence? "Supposed to be anything permanent? I could be who I am today, was that I was not able to even more suspect, expect - as I am: and there followed at once - do not stand still ^ - by the most horrible, unnatural ^ impossible leap from statig of all law, broke the most horrible, eternal night, the light would lead to darkness and the brightest wigen for lunch, "the darkest midnight! We had learned to forget for ever too! God and nature had built as KinK 3rd Of, built a house of cards to Hern average destroy the building without purpose, just after her humor!> - No! may - not be all that. All this calls us to be clear that we would take, I still, though under different forms; that for us a thousand and thousand big scenes Seyen preserved: that while we Seyen mortal, so far as we are, this figure, the meaning, and these related species to lose to see the world /; that we do not stop, however, so entirely, that we begin, a new shape, with the new modification, a new world view that is connected to the previous one, because everything is connected, that we are for this World-form die to be born by the death of another to himself, between that and not be be a means Sey: be - Anders. And this be different to show the variability speed of our organization / and the variability of the world and necessarily related to their shape. So if these contained in another world, different forms, such as our various gradually developed separate organizations, leading to this must be connected wechselsweis consecutive life and death, even among themselves, because everything is connected, yes, but only through this can be obtained aim behind a common purpose, their value and if this aim behind recognized this world series, how does it come apart, is the result of any previous one, and this is based and is being prepared by them, overlooking: it may thus very well the There is a great Pythagorean trip. It would be even nochK 4 wenwendig, if not immediately after Ableguns that form this connection for us' would be clear that at least, if after the expiration of each new WMebens the results of our experience and observations from the star core idea of new life obscured, would sleep only those, but after this trip was decided by an indeterminable number of world that all departments and losftringen then Behaltnisse the collected world experience ejnmal and after their series in front of our thinking self-awareness. - This journey would then not . one planet to another, from one ', "already well-known figure and Organisation'in> an equally well-known, from animals to humans, by humans into animals. You still general ware and

amazing. E'e> went from one universe and the universe to another n from the previous all-"<:. 2 Lich Lich different from one already known to a very different organization, the dermal route of which our understanding has no idea, and our language has no expression. Some "Philosophical systems are very much inclined to adopt a series of stuff such that, for example, The transition from mineral to plant, from this to the animal, from animal to man, and of such further example was for the Angels. It seems to me senn this assertion, contrary to the following. I) I'm always inclined to the system to another, when everything else is preferable matter what the nature of God and the greater and more wonderful presents. I think this has just put forward by the type and Sey earn very reason preference. K 5 2) 2) This system takes the natural species and genera, and classes, and burned three kingdoms of nature as a reel and founded in nature itself. And yet I believe that there is in itself only individuation, not species or genera, and Cassen. The latter has only the weakness of the erfum people and their inability to think everything indwiduel, it has forced to conceive of the objects matching certain characteristics, and after such a divide-and. So if 3) a follow-stuff (which is invented to avoid the jump in nature) should have this statement, instead, each entity would have, not the classes, but even all through individuality and be yourself. I would have to be everything that everyone else in his tour, I would even be. - What confusion that useless and endless repetition of the old man! Is that was walking around in an endless circle? Or if that does not happen, how, for example, the last atom, or the last element entwiekeln if all the rest have already advanced? I take in the countryside is also a consequence of Stuff: the law, the budget makes this necessary. But I think it done in a different way I believe that every being stuffenweis go its own individual course, was developing in its own way, according to the UmDmden in which it is located, which are peculiar to him. This evolution of each system then uses as a part in the development of the whole. Only the law is not found, after which it happens. This course of nature is wonderful and manchfal tiger. tiger. On the contrary, in the above-mentioned system, everything remains m the district of these forms, which we know will

be no other, more better conjectures. I have already proved that Seyen all of these figures and forms of the Conditional, even those classes in the natural kingdom only for these purposes: and we speak of a transition from one of these forms into another, in a state where they lack sense, therefore, where everything has to stop his land, which is built on this Sinnenart? We tragewbestandig this transitory world in a different form entirely different across. We stay with our G edanken constantly under such forms. Nature appears in this system, too poor, too monotonous, and its law is still very great variety, in the greatest possible unity. More rt, system ftem this property of nature., vividly expresses mW makes, the more nahert it is the truth. 27) by these same nuclear star impression of the new life will understand why we are in front of our dermal dttsem our lives at present verausgegaw gene status did not remember mchr 5 though we won by so much that we are through, perhaps for the first time in this Gtuffe received, use our reason, obtained here by the ability to make analogical inferences to conclude with great confidence on these previous state when we, together with the same manner, the nahern condition, the stronger effect of contemporary life are obscured, until one day to wake for one of us by what means unknown bishero again. But perhaps ' "Writes this about her ignorance of our" previous condition of the fact that we are on the big ladder that we climb up to our perfection, reached first on those Level with "reason and HAT - the ability to get his vvrigen recall status, are connected: a FahiMt, which is "only the beginning of the next Level, except".. - - - .-- .... ^ <.-.....28). Now if all that we know s sensitive, ' "not in the interior of the case lends itself, but merely the result of' exposure to things outside us, and so on is not anderst organized beings: s" NMSS is necessarily a zweyfache give truth is one, which indicates that the G, "even surface, which Objectipe> Absolute of the essence, the forces outside of us. This' truth is absolute then Wahlbeit. t_. Eint Another / which indicates the effect that "this inner lens, bey diesey so orgmisirten being defined in accordance with their Reeepti, vijtat produces': and this latter truth is not absolute, it is-relative. I will examine the nature of relative truth in general> WRST / and then ^ ^ go over to their detachments. Founded and sciences, and for that very reason all

relative, should be aligned with its base, with another organization, soft, so this reason is far altered. It is only in so far ever, necessary, invariable, as it is the reason of it. For the deaf is not a Hannonie for the blind, no colors and GeMahlde. Yebohren all men were blind and deaf, what were then nnsre Wissenschaftenl arts, philosophy? What unft Legislation? Iedet new multi GtMist can often revelation of nature, means zu'neue "^ experience and knowledge, naherer Blick'in the interior of the essence .- But the interior of the essence not be such knowledge, because they appear different from other senses , because it is not confirmed by all known organizations; far it has not yet been identified, wiebieser covered by other ^ s nor ^ Mlative Wahrheitj. In so far as it will set the Molutelz Megen (z changes "chtMemMruG, ep'tzMf with the Organization, Z ^. DM ^ Barking 's forces, it is-ft ^ pOschiMjh. M is this' Cmpfauglichkeit, der.Mse> is. It leads to nothing in Mreyen things) whether they "like imrch Inner scents of things is produced. It just determines how an object appears / as under the circumstances, must appear upon this Reeeptivitat of Eubjeets. It is for us as much as real RcMat, On Her lleunftreKm </. ^ L are ste further potential, unknown to us, organizations will be recognized. If the condition is assumed that space, extension, matter, body, friends, is something real, Seyen self-existent: indeed, will follow from this premise, as its basis, a chain of "Medium, cash and indirect inferences, and whole systems Studies and they are also true in so far as they are consequences of this advance, fttzung than the condition itself has more or less reason, are like the rules of Sachspiels necessary consequences of once every stone wiltthrlich present, prescribed properties. But as to: change the rules of this game, if the stones beygelegte property be changed in other States: it must be the truth of our sin, ne experience gained and the resulting ge "inferred proposition with our senses and pre, miss " miss verandas. - If you like this to whatever the other one kind, yet are always true and thus experiences identified, simply because it is the purpose and intended use of these forces acting in secret, through its One to act upon such an organization this cause, by their action on some other organization, including other conclusions, implications and ideas, because it is the nexus of the world, which is perfectly arranged for our good, necessaries requires that these illusions in this form to precede, to later becoming institutions and manifestations of these forces to create and prepare, otherwise we, by virtue of this relationship, unless all of us ideas of things would have to dispense

entirely, because this illusion is basically the thing itself, so far as it can be seen by beings of this kind. This experience experience and proposition inferred from it are all true, if Will nods concluded more than the nature of the case and allow the laws of action, if it does not follow that we also feel under different circumstances and reasons, bey of another organization, the same shall be that here in this form to transfer to a different past experiences are that the blind man had an idea of the rose or the colors that nature, which lacks the sense of sight, and concepts of beauty and ugliness. And so when the same disease, as such, is phenomenal, so I'm looking for all that no less help. Because in addition to that, "it really is something objective, which must me under those circumstances affieiren s', among other" l 2 different otherwise, might affieiren pleasant, I still insist that this unpleasant effects in me release was elevated by appearance. The pain may be truth or illusion, as long as we have this Reeeptivitat, his influence remains uncomfortable, because our nature is so constituted that we are looking for pleasant and unpleasant condition to remove. -Of all relative truth is nothing settled true, as that daunsicht 'bare, located outside of us forces, bey so organized beings that appear in this situation and Umstnden so to appear bey and under another differently. 29) If relative truth by the Re, 'ptivitat of representational Subjeets determined lvird, it must also follow the variety de "of the organizations to be entirely different. It based its Abcheilungen. Among these various organizations, one for us common people, natural "che, passed. The truth, which is directed by this, gets umen of its N <. Our previous logic, called simply al <lein true, what we call out by this, everything else error and deception, perhaps from namely the reason for which the straight line is ridiculed in the land of lame. This is our most concepts, such as for example, established by the ugliness and beauty. The terms collected in that we wear, even in worlds that we suspect, from our own are very heterogeneous in nature, without distinction across. And, in so far, we are mistaken. We lend them sen Wt 'of a different nature, and from a very natural pride, from t 3 Un. Impotence think something better, we cite the lack imperfection of our ideas, and if we want to distinguish superior being, so we put them

only a higher degree of perfection of our bey fall; dabey in the most absurd contradictions, we are beings that we are disembodied thinking appropriated will and understanding, which still require much use of the senses to believe, that Baummsi s be a tree for every being, because he is there for us, the inhabitants of the Moon, Mercury oderSatur. nus had eyes and ears, mind and will have, because we have them, so write a variety of reasons sameness consequences. This truth is that seduces us, all regarded as impossible, what we do not continue See to believe, that a contradiction here too there would be a contradiction, which, together with all but the Pramissen are changed. This is the only real error, which precludes this kind of truth, if the terms are collected here will be applied to objects that are very heterogeneous nature, in essence, from which we deducted these terms. On this truth, but based on Crkenntni this organization possible, but far from all other forms also possible knowledge. Through them we get the idea of space, composition, extension, subject, body, FIG. These ideas will be gathered premises, from which we conclude further, to which we all systems, the arts and sciences founded and built. Through them, we write the things outside us colors, heat, cold, smells, tastes, and L 4 peace movement Movement, through them we get the terms of sizes, Beauty and Ugly. Supposite which alters the ability, all this to feel that the premises of the experience, the senses and then everything stops, cold or hot, large or be small, beautiful or Ugly, true or false. For, in addition to this general organization existed, there are still some other natural or knstlicheOrganisationen which are so to say, exceptions to this general principle, which we all these people so appearing object, on the other side, with other properties show that their own special sensations, and thereby the discovery of new truths own ver tempering. 3 ) This new, own, rarer organizations are thus the source of a two "Nth relative truth. Snicht This will be recognized by the general organization of the people. Microscopic eyes, jaundice and other such circumstance as to these destinations. It is called the greater the bey, unlike organized portion of the people, want, infirmity, illusion, optical illusion, illness. It is greater for this portion of that which is greater The knowledge of this part just for other orgnisirte higher being, for the same reason for this is our common human nature to feel likewise deficiency. But to see this kind to be seen, is in no way falsehood Irnhum, deception. We prove it with this name in the mistaken

assumption that only were true, which recognizes the general part of the people. With greater right it would be a mistake to be an illusion to see this yellow Etruetur the eyes, with a smell or see what other l 5, or green, but with a jaundiced look at the yellow-gen, it is natural, truth, necessaries. Each of the natural feelings of such a strange and more rare organization has condemned, rather, is it says, because he judges how he feels, and even our judgments are caused by our "feelings. If all men were just so organized, the construction of the Most eyes were microscopically, this type of software to see the general, the true, and our decmechlige would then be for the unusual and irregular. - And even though this individual to feel in his own way, just as truly and correctly perceives and judges, as see all the rest, according to their nature and to feel: so why is it necessary that he would see this socalled deficiency and elevated nature, not because it is in itself a defect, but because by the sphere of his B< Concepts and knowledge is limited, the extension to him of his happiness and perfection is such necessaries, because the deficiency is not common, because others think its quite different from his own feelings very different judge, and act, because in order to srer happiness in this form is necessary to imagine the objects as such imagines the general part of the people. - Feel this provision of nature, and these anomalies have irregulare species, but also their great Vorcheil and benefits for our whole knowledge, without them it impossible for software people, an even higher form of truth, a higher degree of certainty of the detected Catze to preserved. They did not know that the same object would appear with other senses quite differently, they would feel their feelings, their Recognize the things kind of way, whether led the only ^ in the interior of the essence, whether this inner self even the most experienced thinkers ^ Vre it then impossible to Loss of these so-called illusion to make. The more but there are organizations such artificial or natural, that we ourselves have to learn and are capable of or that we wenigsivns the experiences of others in order to hear talented people, so much more funding we receive to us from this error Loss make new, previously unknown qualities we discover something more general, more real, leading to near the point, yet our experience bestattigt also see other figures, or discarded; to learn for themselves whether something more than mere appearance for these purposes Sey, whether this lovely face me with microscopic eyes of its charms for us to keep werde.Through

jaundice, Teleseop through the microscope, each its own sense of natural or artificial means, we were only opened to make the great and important discovery that our senses lead us in any way into the interior of the case that with our receptivity the idea and shape of things outside of ourselves to change. Each occurrence and disclosure of such a new look is natural or artificial way of the main Beytrag to our logic, a correction unschatzbare our dermahligen higher Crkenntni. With each play of nature, the nature of treason. Perhaps they were different, so much abused and misshapen monsters, bey closer care and attention, a way z "new psychological KeMnissen. 31) Dar, 3>) It then creates a new, THE THIRD relative truth that we mgll man che highest Crkenntni: the ability to experience gained to see a way to compare with another in a different organization of experience gained, to be, stattigen to determine m what of the thing factual Sey, which really only for them, not for other purposes sey. Surely a truth which must not feel alone just by di <general nature, but still s berdas by all organizations known to us, directly or indirectly, just as recognized wirb to obtain a higher degree of certainty and reliability. This kind of relative truth, I would like to distinguish them from the rest, the lack of another word, because it is for us the highest / omologiscke True htl't call. 32) Di ' This ontological truth is diejen <ge, in which both the general than any particular natural or artificial Organisalionen agree, by any general or besondereOrganisatio "through no jaundice, or telescope, Wed krostop, with no plan-void or Convex -- mirror is known otherwise. So high and certainly it is also in respect to the rest of both relative truths, yet they still remain with all relative, is far from absolute, and it is very possible that some proposition bestattigt not like this through the discovery of a new organization be but an illusion to appear. But it is also possible that some sentences will keep them through all sorts of organizations, the sample, bey some has even the appearance of Ge, not certainty), but to get the evidence gen can, before all the experiences are completed. This truth is to say from the len true only so long, and higher truth than the things and experiences for the future will remain in the state in which they are milled, they are still human knowledge, although height? res knowledge of the people. The death alone can and must show how much of it would hold the sample, which new feature ten of the things

we discover this, and even this is then perhaps not be the last for a long time. To get to know many more hidden qualities of things, new manifestations of these invisible forces, it will be necessary to die often. Every death is the entrance into a new "world into a new life. So we have the following types of relative "truth." Will) die, ") The one who knows by certain anomalies and inconsistencies, by their own, ne, rarer organizations, 2) those who will feel bestattigt with the general human way, and finally, z), in which all general special conventions and organizations known to us. No one of all is error, fraud, because they might be different from other appears. The error only occurs then, when we say that the way to see which is peculiar to a particular organization to found the truths that are to remain in another organization where the bottom is completely changed, nor truth, if the consequences of be mistaken for some kind of feeling with another quite different, if it is claimed that beings who lack the sense of sight, M is imagine also ugly as ugliness and beauty as beauty, and if we feel like that much to get used to this sort that we inferred from all of our concepts, bey beings of totally different way of searching, and presume, in short, if we maintain that the Sundays blind persons a "see and know, and that the tree seye for all organizations, a tree, when I assume that whatever is the outcome of these senses, the inside of the case sey. - This also appears that the idealism of the certainty of our knowledge not so long night is holy, as is commonly given. 33) Of all truths are relative, the highest ontological. They are the basic location of our knowledge, the Reetifieatorium our senses and all our symptoms, the hallmark of whether something only mere mere appearance Sey, the guide on which we hold ourselves upon this uncertainty, the firm foundation on which we stand, the place from which we start. By this alone, wic are in the state, even in the ancient world and penetrate slightly into the near future. These are the rudiments of our Crkenntni to infer from them, we check on and on about them and we compare our later experience, gen, this let's use them and find out new principles to make new discoveries: and assign it to all systems that we refer all end to these principles. 34) But what are these principles? Under such a sentence may not be included, which is not known to us through all bestattigt organizations, or logical consequences, of such a general zje bestattigten GrundM

"rate rate is. So hither beyspielsweise include the following. For it is with all organizations and correctly identified: 1) That something sey. Zu.seyn Only in the way the organizations differ from each other. All proposition, which is expressed to be a certain way, so far detected in this manner by certain sense, do not belong to the class of ontological truths, but they are so true, in sy far and so long, and its cause remains true . 2) That I was, acted. 3) That I do not always Sey soever that I would change. 4) That even things outside of me Seyen really. 5) That these things are nothing the same thing, but different and mancherley. 6) That 6) The fact that these things outside of work to me, on me. 7) That these things Seyen the same, that I was the same Sey, is produced in far sv same thing change. 8) That they are different, that I'm different when the effect is different. y) That these same things appear different to me, if my organs are altered. io) That herewith these things because I think they are altered by different institutions, which do not appear Seyen in itself, what it myself. 11) That, therefore, must come out this same thing after changing bodies differently. , 2) That "about these things so Seyen something, something more than my mere thoughts. M z 13) that 13) That there are things that are not in and of itself may exist that are truly in and through others without such do not really are, so to say,

are mere Pradieale one Subjeets, and therefore can not be separated from that Oubjeet to ton not be thought. Or what is ei>, thought without thinking beings, a composition without parts? 14) That it would also be things that, although we feel it with no sense, so it is no less real because they are The subject of the Pradieaten we become aware of. , 5) That expansion, composition of matter, body, figure, size, taking this last class of things to attend "Art can be expected. 16) That Consequently, under this expansion of matter, composition, form, figure, others Autonomously things must be hidden. 17) The fact that cy so this the reason all effectiveness of the phenomenon Ma ', just as any kind of composition Seyen. 18) That this Seyen the hidden forces which produce this phenomenon in ourselves. 19) That, therefore, all matter, all expansion, all composition Publication sey. 20) That when the shape, character, composition of a thing has been altered, Seyen these inward forces changed. 21) The fact that we also show the change of this inner strength, spend Seyen able, if we M 4, the namely the externally causes tzen s </ ', under which the alter-ation namely the form and figure had previously taken. On this principle include the principles of physics, chemistry, medical science, agricultural economics and other related arts and sciences, it is founded on the certainty of its practical part, and it stripped them of their theory. 22) so that similar causes produce similar effects, and assume similar effects similar causes. Get one of the most fertile principle of the whole of human knowledge, through which a multitude of individual experiences and EATZ its certainty. What is the richest seed that no one shall reap? - Not software to order, perfection, which is recognized by none is as if they do. And yet

this order, this relationship, this trend goes on forever unstoppable. It would be great to believe that billions of the most artistic works were available, that the greatest care would be set in motion around us transttorischen being the smallest, most insignificant part, only one day, how can a dream to appear. That would mean moving the ocean, to drink a gnat hey, that would mean each of the fixed stars prescribe a career of thousands of years to serve the immigrants ben nighttime unzulngli ^ 's too light. Where is the economy of high school diploma? all of this through The creation of so universal, so visible Gesez? Why vibrate out in this figure for such a / Gelsteshhe, 'M ^ then continue then nothing but the shadow of a body to be that is to serve again to nothing more than his time and share equally in past being brought to light? If everything in the world has its purpose, why then this eternal, so expedient, so smooth rising and setting, this emergence and decay of the essence? "Supposed to be anything permanent? I could be who I am today, was that I was not able to even more suspect, expect - as I am: and there followed at once - do not stand still ^ - by the most horrible, unnatural ^ impossible leap from statig of all law, broke the most horrible, eternal night, the light would lead to darkness and the brightest wigen for lunch, "the darkest midnight! We had learned to forget for ever too! God and nature had built as KinK 3rd Of, built a house of cards to Hern average destroy the building without purpose, just after her humor!> - No! may - not be all that. All this calls us to be clear that we would take, I still, though under different forms; that for us a thousand and thousand big scenes Seyen preserved: that while we Seyen mortal, so far as we are, this figure, the meaning, and these related species to lose to see the world /; that we do not stop, however, so entirely, that we begin, a new shape, with the new modification, a new world view that is connected to the previous one, because everything is connected, that we are for this World-form die to be born by the death of another to himself, between that and not be be a means Sey: be - Anders. And this be different to show the variability speed of our organization / and the variability of the world and necessarily related to their shape. So if these contained in another world, different forms, such as our various gradually developed separate organizations, leading to this must be connected wechselsweis consecutive life and death, even among themselves, because everything is connected, yes, but only through this can be obtained aim behind a common purpose, their value and if this aim behind recognized this world series, how does it come apart, is the result of any previous one, and this is based and is being prepared by them, overlooking: it may thus very well the There

is a great Pythagorean trip. It would be even nochK 4 wenwendig, if not immediately after Ableguns that form this connection for us' would be clear that at least, if after the expiration of each new WMebens the results of our experience and observations from the star core idea of new life obscured, would sleep only those, but after this trip was decided by an indeterminable number of world that all departments and losftringen then Behaltnisse the collected world experience ejnmal and after their series in front of our thinking self-awareness. - This journey would then not . one planet to another, from one ', "already well-known figure and Organisation'in> an equally well-known, from animals to humans, by humans into animals. You still general ware and amazing. E'e> went from one universe and the universe to another n from the previous all-"<:. 2 Lich Lich different from one already known to a very different organization, the dermal route of which our understanding has no idea, and our language has no expression. Some "Philosophical systems are very much inclined to adopt a series of stuff such that, for example, The transition from mineral to plant, from this to the animal, from animal to man, and of such further example was for the Angels. It seems to me senn this assertion, contrary to the following. I) I'm always inclined to the system to another, when everything else is preferable matter what the nature of God and the greater and more wonderful presents. I think this has just put forward by the type and Sey earn very reason preference. K 5 2) 2) This system takes the natural species and genera, and classes, and burned three kingdoms of nature as a reel and founded in nature itself. And yet I believe that there is in itself only individuation, not species or genera, and Cassen. The latter has only the weakness of the erfum people and their inability to think everything indwiduel, it has forced to conceive of the objects matching certain characteristics, and after such a divide-and. So if 3) a follow-stuff (which is invented to avoid the jump in nature) should have this statement, instead, each entity would have, not the classes, but even all through individuality and be yourself. I would have to be everything that everyone else in his tour, I would even be. - What confusion that useless and endless repetition of the old man! Is that was walking around in an endless circle? Or if that does not happen, how, for example, the last atom, or the last element entwiekeln if all

the rest have already advanced? I take in the countryside is also a consequence of Stuff: the law, the budget makes this necessary. But I think it done in a different way I believe that every being stuffenweis go its own individual course, was developing in its own way, according to the UmDmden in which it is located, which are peculiar to him. This evolution of each system then uses as a part in the development of the whole. Only the law is not found, after which it happens. This course of nature is wonderful and manchfal tiger. tiger. On the contrary, in the above-mentioned system, everything remains m the district of these forms, which we know will be no other, more better conjectures. I have already proved that Seyen all of these figures and forms of the Conditional, even those classes in the natural kingdom only for these purposes: and we speak of a transition from one of these forms into another, in a state where they lack sense, therefore, where everything has to stop his land, which is built on this Sinnenart? We tragewbestandig this transitory world in a different form entirely different across. We stay with our G edanken constantly under such forms. Nature appears in this system, too poor, too monotonous, and its law is still very great variety, in the greatest possible unity. More rt, system ftem this property of nature., vividly expresses mW makes, the more nahert it is the truth. 27) by these same nuclear star impression of the new life will understand why we are in front of our dermal dttsem our lives at present verausgegaw gene status did not remember mchr 5 though we won by so much that we are through, perhaps for the first time in this Gtuffe received, use our reason, obtained here by the ability to make analogical inferences to conclude with great confidence on these previous state when we, together with the same manner, the nahern condition, the stronger effect of contemporary life are obscured, until one day to wake for one of us by what means unknown bishero again. But perhaps ' "Writes this about her ignorance of our" previous condition of the fact that we are on the big ladder that we climb up to our perfection, reached first on those Level with "reason and HAT - the ability to get his vvrigen recall status, are connected: a FahiMt, which is "only the beginning of the next Level, except".. - - - .-- .... ^ <.-.....28).

Now if all that we know s sensitive, ' "not in the interior of the case lends itself, but merely the result of' exposure to things outside us, and so on is not anderst organized beings: s" NMSS is necessarily a zweyfache give truth is one, which indicates that the G, "even surface, which Objectipe> Absolute of the essence, the forces outside of us. This' truth is absolute then Wahlbeit. t_. Eint Another / which indicates the effect that "this inner lens, bey diesey so orgmisirten being defined in accordance with their Reeepti, vijtat produces': and this latter truth is not absolute, it is-relative. I will examine the nature of relative truth in general> WRST / and then ^ ^ go over to their detachments. Founded and sciences, and for that very reason all relative, should be aligned with its base, with another organization, soft, so this reason is far altered. It is only in so far ever, necessary, invariable, as it is the reason of it. For the deaf is not a Hannonie for the blind, no colors and GeMahlde. Yebohren all men were blind and deaf, what were then nnsre Wissenschaftenl arts, philosophy? What unft Legislation? Iedet new multi GtMist can often revelation of nature, means zu'neue "^ experience and knowledge, naherer Blick'in the interior of the essence .- But the interior of the essence not be such knowledge, because they appear different from other senses , because it is not confirmed by all known organizations; far it has not yet been identified, wiebieser covered by other ^ s nor ^ Mlative Wahrheitj. In so far as it will set the Molutelz Megen (z changes "chtMemMruG, ep'tzMf with the Organization, Z ^. DM ^ Barking 's forces, it is-ft ^ pOschiMjh. M is this' Cmpfauglichkeit, der.Mse> is. It leads to nothing in Mreyen things) whether they "like imrch Inner scents of things is produced. It just determines how an object appears / as under the circumstances, must appear upon this Reeeptivitat of Eubjeets. It is for us as much as real RcMat, On Her lleunftreKm </. ^ L are ste further potential, unknown to us, organizations will be recognized. If the condition is assumed that space, extension, matter, body, friends, is something real, Seyen self-existent: indeed, will follow from this premise, as its basis, a chain of "Medium, cash and indirect inferences, and whole systems Studies and they are also true in so far as they are consequences of this advance, fttzung than the condition itself has more or less reason, are like the rules of Sachspiels necessary consequences of once every stone wiltthrlich present, prescribed properties. But as to: change the rules of this game, if the stones beygelegte property be changed in other States: it must be the truth of our sin, ne experience gained and the resulting ge "inferred proposition with our senses and pre, miss "

miss verandas. - If you like this to whatever the other one kind, yet are always true and thus experiences identified, simply because it is the purpose and intended use of these forces acting in secret, through its One to act upon such an organization this cause, by their action on some other organization, including other conclusions, implications and ideas, because it is the nexus of the world, which is perfectly arranged for our good, necessaries requires that these illusions in this form to precede, to later becoming institutions and manifestations of these forces to create and prepare, otherwise we, by virtue of this relationship, unless all of us ideas of things would have to dispense entirely, because this illusion is basically the thing itself, so far as it can be seen by beings of this kind. This experience experience and proposition inferred from it are all true, if Will nods concluded more than the nature of the case and allow the laws of action, if it does not follow that we also feel under different circumstances and reasons, bey of another organization, the same shall be that here in this form to transfer to a different past experiences are that the blind man had an idea of the rose or the colors that nature, which lacks the sense of sight, and concepts of beauty and ugliness. And so when the same disease, as such, is phenomenal, so I'm looking for all that no less help. Because in addition to that, "it really is something objective, which must me under those circumstances affieiren s', among other" l 2 different otherwise, might affieiren pleasant, I still insist that this unpleasant effects in me release was elevated by appearance. The pain may be truth or illusion, as long as we have this Reeeptivitat, his influence remains uncomfortable, because our nature is so constituted that we are looking for pleasant and unpleasant condition to remove. -Of all relative truth is nothing settled true, as that daunsicht 'bare, located outside of us forces, bey so organized beings that appear in this situation and Umstnden so to appear bey and under another differently. 29) If relative truth by the Re, 'ptivitat of representational Subjeets determined lvird, it must also follow the variety de "of the organizations to be entirely different. It based its Abcheilungen. Among these various organizations, one for us common people, natural "che, passed. The truth, which is directed by this, gets umen of its N <. Our previous logic, called simply al <lein true, what we call out by this, everything else error and deception, perhaps from

namely the reason for which the straight line is ridiculed in the land of lame. This is our most concepts, such as for example, established by the ugliness and beauty. The terms collected in that we wear, even in worlds that we suspect, from our own are very heterogeneous in nature, without distinction across. And, in so far, we are mistaken. We lend them sen Wt 'of a different nature, and from a very natural pride, from t 3 Un. Impotence think something better, we cite the lack imperfection of our ideas, and if we want to distinguish superior being, so we put them only a higher degree of perfection of our bey fall; dabey in the most absurd contradictions, we are beings that we are disembodied thinking appropriated will and understanding, which still require much use of the senses to believe, that Baummsi s be a tree for every being, because he is there for us, the inhabitants of the Moon, Mercury oderSatur. nus had eyes and ears, mind and will have, because we have them, so write a variety of reasons sameness consequences. This truth is that seduces us, all regarded as impossible, what we do not continue See to believe, that a contradiction here too there would be a contradiction, which, together with all but the Pramissen are changed. This is the only real error, which precludes this kind of truth, if the terms are collected here will be applied to objects that are very heterogeneous nature, in essence, from which we deducted these terms. On this truth, but based on Crkenntni this organization possible, but far from all other forms also possible knowledge. Through them we get the idea of space, composition, extension, subject, body, FIG. These ideas will be gathered premises, from which we conclude further, to which we all systems, the arts and sciences founded and built. Through them, we write the things outside us colors, heat, cold, smells, tastes, and L 4 peace movement Movement, through them we get the terms of sizes, Beauty and Ugly. Supposite which alters the ability, all this to feel that the premises of the experience, the senses and then everything stops, cold or hot, large or be small, beautiful or Ugly, true or false. For, in addition to this general organization existed, there are still some other natural or knstlicheOrganisationen which are so to say, exceptions to this general principle, which we all these people so appearing object, on the other side, with other properties show that their own special sensations, and thereby the discovery of new truths own ver tempering. 3 ) This new, own, rarer organizations are thus the source of a two

"Nth relative truth. Snicht This will be recognized by the general organization of the people. Microscopic eyes, jaundice and other such circumstance as to these destinations. It is called the greater the bey, unlike organized portion of the people, want, infirmity, illusion, optical illusion, illness. It is greater for this portion of that which is greater The knowledge of this part just for other orgnisirte higher being, for the same reason for this is our common human nature to feel likewise deficiency. But to see this kind to be seen, is in no way falsehood Irnhum, deception. We prove it with this name in the mistaken assumption that only were true, which recognizes the general part of the people. With greater right it would be a mistake to be an illusion to see this yellow Etruetur the eyes, with a smell or see what other l 5, or green, but with a jaundiced look at the yellow-gen, it is natural, truth, necessaries. Each of the natural feelings of such a strange and more rare organization has condemned, rather, is it says, because he judges how he feels, and even our judgments are caused by our "feelings. If all men were just so organized, the construction of the Most eyes were microscopically, this type of software to see the general, the true, and our decmechlige would then be for the unusual and irregular. - And even though this individual to feel in his own way, just as truly and correctly perceives and judges, as see all the rest, according to their nature and to feel: so why is it necessary that he would see this socalled deficiency and elevated nature, not because it is in itself a defect, but because by the sphere of his B< Concepts and knowledge is limited, the extension to him of his happiness and perfection is such necessaries, because the deficiency is not common, because others think its quite different from his own feelings very different judge, and act, because in order to srer happiness in this form is necessary to imagine the objects as such imagines the general part of the people. - Feel this provision of nature, and these anomalies have irregulare species, but also their great Vorcheil and benefits for our whole knowledge, without them it impossible for software people, an even higher form of truth, a higher degree of certainty of the detected Catze to preserved. They did not know that the same object would appear with other senses quite differently, they would feel their feelings, their Recognize the things kind of way, whether led the only ^ in the interior of the essence, whether this inner self even the most experienced thinkers ^ Vre it then impossible to Loss of these so-called illusion to make. The more but there are organizations such artificial or natural, that we ourselves have to learn and are capable of or that we

wenigsivns the experiences of others in order to hear talented people, so much more funding we receive to us from this error Loss make new, previously unknown qualities we discover something more general, more real, leading to near the point, yet our experience bestattigt also see other figures, or discarded; to learn for themselves whether something more than mere appearance for these purposes Sey, whether this lovely face me with microscopic eyes of its charms for us to keep werde.Through jaundice, Teleseop through the microscope, each its own sense of natural or artificial means, we were only opened to make the great and important discovery that our senses lead us in any way into the interior of the case that with our receptivity the idea and shape of things outside of ourselves to change. Each occurrence and disclosure of such a new look is natural or artificial way of the main Beytrag to our logic, a correction unschatzbare our dermahligen higher Crkenntni. With each play of nature, the nature of treason. Perhaps they were different, so much abused and misshapen monsters, bey closer care and attention, a way z "new psychological KeMnissen. 31) Dar, 3>) It then creates a new, THE THIRD relative truth that we mgll man che highest Crkenntni: the ability to experience gained to see a way to compare with another in a different organization of experience gained, to be, stattigen to determine m what of the thing factual Sey, which really only for them, not for other purposes sey. Surely a truth which must not feel alone just by di <general nature, but still s berdas by all organizations known to us, directly or indirectly, just as recognized wirb to obtain a higher degree of certainty and reliability. This kind of relative truth, I would like to distinguish them from the rest, the lack of another word, because it is for us the highest / omologiscke True htl't call. 32) Di ' This ontological truth is diejen <ge, in which both the general than any particular natural or artificial Organisalionen agree, by any general or besondereOrganisatio "through no jaundice, or telescope, Wed krostop, with no plan-void or Convex -- mirror is known otherwise. So high and certainly it is also in respect to the rest of both relative truths, yet they still remain with all relative, is far from absolute, and it is very possible that some proposition bestattigt not like this through the discovery of a new organization be but an illusion to appear. But it is also possible that some sentences will keep them through all sorts of organizations,

the sample, bey some has even the appearance of Ge, not certainty), but to get the evidence gen can, before all the experiences are completed. This truth is to say from the len true only so long, and higher truth than the things and experiences for the future will remain in the state in which they are milled, they are still human knowledge, although height? res knowledge of the people. The death alone can and must show how much of it would hold the sample, which new feature ten of the things we discover this, and even this is then perhaps not be the last for a long time. To get to know many more hidden qualities of things, new manifestations of these invisible forces, it will be necessary to die often. Every death is the entrance into a new "world into a new life. So we have the following types of relative "truth." Will) die, ") The one who knows by certain anomalies and inconsistencies, by their own, ne, rarer organizations, 2) those who will feel bestattigt with the general human way, and finally, z), in which all general special conventions and organizations known to us. No one of all is error, fraud, because they might be different from other appears. The error only occurs then, when we say that the way to see which is peculiar to a particular organization to found the truths that are to remain in another organization where the bottom is completely changed, nor truth, if the consequences of be mistaken for some kind of feeling with another quite different, if it is claimed that beings who lack the sense of sight, M is imagine also ugly as ugliness and beauty as beauty, and if we feel like that much to get used to this sort that we inferred from all of our concepts, bey beings of totally different way of searching, and presume, in short, if we maintain that the Sundays blind persons a "see and know, and that the tree seye for all organizations, a tree, when I assume that whatever is the outcome of these senses, the inside of the case sey. - This also appears that the idealism of the certainty of our knowledge not so long night is holy, as is commonly given. 33) Of all truths are relative, the highest ontological. They are the basic location of our knowledge, the Reetifieatorium our senses and all our symptoms, the hallmark of whether something only mere mere appearance Sey, the guide on which we hold ourselves upon this uncertainty, the firm foundation on which we stand, the place from which we start. By this alone, wic are in the state, even in the ancient

world and penetrate slightly into the near future. These are the rudiments of our Crkenntni to infer from them, we check on and on about them and we compare our later experience, gen, this let's use them and find out new principles to make new discoveries: and assign it to all systems that we refer all end to these principles. 34) But what are these principles? Under such a sentence may not be included, which is not known to us through all bestattigt organizations, or logical consequences, of such a general zje bestattigten GrundM "rate rate is. So hither beyspielsweise include the following. For it is with all organizations and correctly identified: 1) That something sey. Zu.seyn Only in the way the organizations differ from each other. All proposition, which is expressed to be a certain way, so far detected in this manner by certain sense, do not belong to the class of ontological truths, but they are so true, in sy far and so long, and its cause remains true . 2) That I was, acted. 3) That I do not always Sey soever that I would change. 4) That even things outside of me Seyen really. 5) That these things are nothing the same thing, but different and mancherley. 6) That 6) The fact that these things outside of work to me, on me. 7) That these things Seyen the same, that I was the same Sey, is produced in far sv same thing change. 8) That they are different, that I'm different when the effect is different. y) That these same things appear different to me, if my organs are altered. io) That herewith these things because I think they are altered by different institutions, which do not appear Seyen in itself, what it myself.

11) That, therefore, must come out this same thing after changing bodies differently. , 2) That "about these things so Seyen something, something more than my mere thoughts. M z 13) that 13) That there are things that are not in and of itself may exist that are truly in and through others without such do not really are, so to say, are mere Pradieale one Subjeets, and therefore can not be separated from that Oubjeet to ton not be thought. Or what is ei>, thought without thinking beings, a composition without parts? 14) That it would also be things that, although we feel it with no sense, so it is no less real because they are The subject of the Pradieaten we become aware of. , 5) That expansion, composition of matter, body, figure, size, taking this last class of things to attend "Art can be expected. 16) That Consequently, under this expansion of matter, composition, form, figure, others Autonomously things must be hidden. 17) The fact that cy so this the reason all effectiveness of the phenomenon Ma ', just as any kind of composition Seyen. 18) That this Seyen the hidden forces which produce this phenomenon in ourselves. 19) That, therefore, all matter, all expansion, all composition Publication sey. 20) That when the shape, character, composition of a thing has been altered, Seyen these inward forces changed. 21) The fact that we also show the change of this inner strength, spend Seyen able, if we M 4, the namely the externally causes tzen s </ ', under which the alter-ation namely the form and figure had previously taken. On this principle include the principles of physics, chemistry, medical science,

agricultural economics and other related arts and sciences, it is founded on the certainty of its practical part, and it stripped them of their theory. 22) so that similar causes produce similar effects, and assume similar effects similar causes. Get one of the most fertile principle of the whole of human knowledge, through which a multitude of individual experiences and EATZ its certainty. 23) That Hz) that something in me lasting Sey, which is consisted modifieirt. 24) That my body as something Zusanft plex this is not permanent sey. 25) That, therefore, distinct from my body my ego, by Sey le. 35) All of these have just put forward proposition ha 'ben a very high degree of certainty. They are sensual and remain after their first reason. You nahern themselves but more the thing, as it is in itself, because it by no higher known organization be ignored or discarded. They themselves can not infer a lot of others, and others to examine and correct. They themselves are an even greater reporting. " tion and enrichment capable. " They are really only for people, or beings who are in position to learn different organizations to compare and M 5 of them These comparisons point to other sense relations to. With each new meaning with the new experiences that are made by expanding the realm of truths must be so as the sphere of knowledge bey a man with five senses, much greater than if he had only one, - As early as man alone can be found several of these organizations. Quite different mutz the knowledge and philosophy of a man, or rather no bennahe be, whose only sense the feeling ware, and it would be different again, where Feeling and taste, Feel and odor, Feeling and hearing, Feelings and face the sole purposes are. Each of them has its own different kind of mis to imagine the object, is more or less in the state to compare such, sammlen more or less experience. - Again, it behaves differently in men bey, which alone

Touch, smell, taste, touch, smell, hearing,!. Touch, smell, sight, feeling, taste, hearing, touch, taste, sight, feeling, hearing, have his face. And unlike abermahl bey man 's, the four senses are gifted, as: touch, smell, taste, hearing, touch, smell, taste, sight, feeling, taste, sight, hearing, touch, smell, sight, hearing, who possesses all five senses at once, and anbey the means This increases the sense of art, and amplifiers to bey this Must be the beings that we know that Recognizes Erkenntnifahigkeit styn the strongest. Mcnsch Each of the abovedescribed sense of difference and in consideration of the remaining number has its own organization. And there ware defends the effort, and philosophy to explore the sphere of concepts and to determine that each of them are owned and if enough other people in the state have to dissolve their ideas properly, and to know how far and in what bentrage every individual in every sense gegebnen idea, and dissected in this manner, the composite of our concepts. Only then could be determined with reliability, which education, religion, morality, Legislation and Perfeetibilitat each of these organizations were designed, only then would appear to the relative certainty of our full terms and Run. However, we can only assume, in general the following principle: All All terms, all the truths which can not be conceived or obtained, for example, without the use of the face, which are dissolved at the end of that time, rather they are merely for being, which intended that meaning, and given the caution. But we must note dabey that nearly none of our sensible ideas, as we imagine an object, simply the result of a single meaning, but also several Sey, like for example our Begriffder Rose, as we imagine such arises from ideas that are fed to us by four sense, "herewith a very composite concept. 36) But so great and sublime ever, these ontological truths, so much also the ability, such gain''and to understand the higher dignity of our nature shows that we still remain unable to inspect the inside of the thing itself, or the absolute truth. - Absolute Wahrdl'ic is what is, even in and of itself, in the matter. It is this invisible force that appears to us through their effects on us variously organized beings on various works. It is not for these purposes, shape, form for this world, or for

people. It can be changed disfigured. This force will force always acts, acts on various Oubjeete in different ways, st as they suffer under their Reeeptivitat, and is thereby the basis and source of all phenomena, and our relative truth. - This is everything we know about her. 37) A5 <37) ^ Absolute truth is for God and for God alone. God knows the forces and the nature of things. Creatures judge and judge by the effects of these forces, according to the manner in which they find them, as they reveal himself to them, they shut out from there to the ground and the nature of the hidden force to the reality of it. God knows the actions of men, not as such: bleak to us he would have similar meaning and body. He knows them but Him alone anschubaren as the effects of these forces that seem so human, and from them according to their language and manner are so call'd. In itself, that is for God, there is no space, time, motion, body size, as it seems to him no heat or cold, light and darkness, no beauty, and Ugly wedge there. He's the incomprehensible, kenntniart, anbey the necessaries, with people talking about God to their capacity, coupled with the poverty of our language, cause very often that we fall into the trap of anthropomorphism, pomorphismus. Thus we provide then the infinity to the finite. 38) But as he arrives for the idealist, knowledge of a God? - I think far more easily than in any other system. He uses the same reasons, and still own it. For 1) He sees effects as well as a follower of any other system, he concludes from these to a cause. This he sees as a cause but mahlige effect, and therefore excludes the another, and finally to one last, supreme and universal cause of all nature. 2) He sees that create these effects and causes in each other, he remarks, therefore, context Ordlmng and harmony. He knows that these are all alone, the effect of representational ability, and who takes as many of them than he? But he also sees that this order and its institutions, as well as surpass all known to him being, power and force infinite. He understands what this amazing survey Sey necessary to

organize the billions of beings in such a way that prevents any of the other, carrying everything, everywhere and nowhere harmony prevails contradiction.He sees that these N Ord Order and harmony exist sey. He sees that he knew no finite force suffice to produce this order, these effects. He concludes, therefore, on a creature that produced them, the lord and master of all nature is. This being he calls God. 3) The idealist knows that nothing without a purpose sey. He therefore concludes by beings who think of him. For all purposes take from the world and all beings who think of him, then what is this world? What all changes and incidents? - Mere transfer of the elements. But now give, rather than acknowledge his, all of a purpose and this purpose in their subordination, from the smallest to the largest - "like once overrun on all orders now! Defend what he what spirit animates the whole of nature l think, all things! Which source the knowledge and entertainment opens the mind, how this grows Ver, on fun with the universality of the purpose, how its altered everything Ge, stall ation have with this purpose! - This whole thing also has to be its purpose / because nothing is without purpose. The Idealist closes on a de, sen / was a purpose to all> the nature of some ability there, they attribute the world order laid purposes. He sees that the We, sm get this ability / to zue source of pleasure and happiness to be. And the essence, sees in the highest degree, as is everything, without exception as a means jur Geeligkeit imagination sl 2 e ^ behave like all the forces then lvi '? ken - this being he calls God. 4) In the system of idealism are so many hidden forces, whose interior we recognize disfigured. If software is no God, the supreme object of all Erkennlni ware without any power which it recognizes. Where are lowly gere, weaker minds, (and these are in the world there) must be a supreme, all-embracing spirit. - And this spirit is God. But these invisible forces could not just be the deity itself? Not so subtly leads idealism to pantheism? <- No! Of the pantheistic systems, I can only think of two, both of which can be brought under any other. -. - The The first assumes only a single, no other being located outside one. This system is based on the stt misuse of the phrase ex nikilc Nikil; on the mistaken assumption of an absolute space, and lifts all

individuality and personalitate on entirely, and I also know of no system that would bey of the greatest possible representation of incredible. I think the system of Spinoza belong in this class. Another pantheistic system takes several parts located besides each other, which are sammtlich parts of the Godhead. This kind of pantheism, materialism is basically true with regard to the deity. He preclude namely the objections that I have noted above the entrance to the materiality of the soul. It is also equal to N 3 irrespective of whether these parts of the Godhead emanates or emanates parts are, for the difficulties are greater than the rest of emanation Beyme Hey all. Since it is assumed in the emanation was no "creation out of nothing, ie before the emanation of all parts of the world in deity in a narrower space available. What has now changed the emanation, or produced new? - The parts of the Godhead have recovered a new situation, but God, whose parts. previously were close together, has expanded, and the whole world is nothing more than a wider, have become thinner, bloated mass of the Godhead, God worked in the void, because it is now, where nothing was before its expansion. By how much we are now the aetus of creation become more comprehensible? Been? They must end all thinkers, which is well made, acknowledging the weakness of their knowledge, disfigured, but what about unerklarbare always be subject to a declaration of falling into pantheistic errors. - The idealist knows that there is a God that the world is his work, but he does not know how it arose: he knows that God would cease to be God if its nature and its creatures were less incomprehensible. During this He calmed himself, and believes that if another dream. 39) And now the application on the morale, "uf this queen of all sciences. What degree of certainty have their principles? as they follow from the above sentences? Are they absolute or relative? and N 4 ' "is how large their Relativitat? How virtue can exist with this system? Rather, it is not an empty name, a delusion of this figure? .- Under the above conditions any of my readers will find it worrying that they are also expected in the relative truths, but perhaps nahern from all Grundsatzeil no longer the absolute truth, as the principles of morality. They are based more on inner than outer sensations, pleasant or adverse to the impressions that I know. The evidence of

the relativity of moral principles, such as the human virtues appear to me to be the following: i) Of all the creatures that we know, man is the only moral beings. Herewith is morality, together with its principle somewhat relative. It refers only to people who on "no entity except nf them, we know. 2) Not once overrun all humans are moral beings. They are only in the measure, as they have the use of reason and rationality. This requires the use of the senses. Idiots, lunatics, people who are blind or deaf from birth, have either none or a very weak morality capable. z) Virtue is Vorlreflichkeit, Vollkonv menheit of nature, bey any given sector. Every being, every Geschpfhat him so his own virtue. This is determined by its nature, is therefore relative.Man is a moral being. His virtue unn 5 ter 20, nal is therefore of the virtues of other beings in that it is a moral virtue. " This kind of virtue is herewith for man alone, hence a relative nature, none but he alone can perfectly in this particular way, or what is the same thing, be virtuous, .-. Since, then, virtue is all perfection of every being, since man is the only moral beings, we know that because these lower dm moral use of reason, mind, nd consequently, of all others, requires subordinate forces, then I also believe there was in it the perfection and virtue of man, that all, and especially to match his superior forces to make it to what it can be and reach its potential degree of perfection. These higher forces and assets of the people are the RESENTATION ^ - and Begehrungsverm, called that designate of both the then Defend his actions. The perfection of human Najur or her virtue, that is in them that everyone get so many, so clear, so right words as he can, that these terms are collected to determine his will, and to move grounds, that these Bewegungssrnde so high , Seyen pure and noble as it is possible, and that consequently they produce so many good, charitable acts, and perfect, as our weakness allows. - Or is virtue in other systems a little more? 4 ) Die40) This virtue is relatively, because it is only for people, but the idealism they do not wait indefinitely. Because with change in their nature is

only this one's Well? turverlohren, the Generic, the perfection of nature remains, and this depends on the next figure will be altered with this, and the new perfection is a new form that will appear first. Virtue is always, and be virtuous, only the way we , istderVer? change in subject. The man will be after death, what felled the caution, he still retains, and always one, though altered, nature. This is a dedicated, capable eorrespondirenden perfection, and this is its virtue, then, as soon as it is reached by him. It becomes even instead of its previous human 'che', a higher virtue if its Na tl " "Ur an increase of perfection of it, the lot. Man thus ceases after the system of idealism, not to be virtuous, and he just changed and confused Me virtue and duty to others, in the measure when he changed his organization, of which his nature a previous episode, as his former Virtue was. It may be fulfilling that fall away with this Abanderung some obligations (because who is also the duty of temperance in the enjoyment of food will, if the new organization is made for no food?) But these obligations were so. to remove then follow the previous organization, funding for such an unpleasant impression on sentient nature, in their place now Tretten others unknown to us, which abermahls just as natural consequences of this organization are unknown to us find to be just as expedient means of dt ' unfavorable impressions of the new object outside of us on our modified de reception, CONFIDENTIALITY too weak and prevented. Or who is also duties to have a woman in a state where no Chestand is conceivable? Obligations towards children, which will take place no procreation? - I will only briefly indicate some consequences of both for the morale of the accepted principles of Idealismusentwerfen / the connection between too, the further execution as "perhaps the subject eineli own treatise. 1) I am, and the establishment mei> his nature compels me to seek pleasure, and remove discontent. 2) Other items are other than me, they act incessantly on my sv tur built and sentient Well, they bring forth in me changing gen. ;) Some of these changes have me are pleasant, others are not.

4) The original creation of my nature compels me to seek the former to the latter to flee, and it is much the same whether the unpleasantness lies in the object itself or in a certain momentum of my mind, in an adverse Assoeiation. Of both, I must flee, as long as my mind retains this momentum. 5) This, compels me to a certain behavior, and discontent that my nature abhors so much, is the result of my action; ment, I must forbear, or I'm miserable. 6) But an impression that has initally agreeable to continue to far more unpleasant consequences that can not be a subject of my Beaierde, except the case when I follow them or not at all recognize weak. The first impression can not decide for the good of an object, I need another meal wish not to err. These are the amount and duration of pleasant or distressing consequences. 7) The same impulse that pushes me back from starting len Ethnical, I recognize its harmful effects, teaches me to flee every object, the first episodes but nice find, abet to bring greater pain later. ) The other consequences I foresee is more correct my behavior. ll) Any immediate impression b "is deceptive. ") All the immorality of the people based in the necessary or even occasioned n bounds of reason in the Ueberiilung" nd inertia. s) If time is the criterion of all pleasure, and if I have gone daurendes beings have: it can only be good for me dag, begehrungswerth what to slip into this new state b ', the good results so far. O' egos that range, what is means to improve that situation. 9) All that is except me, my wealth, meineHohheit not meineMacht find the type, they remain here, but I'm going. They may not be so from the ultimate purpose of my hand, schemes.They have a value, in so far as they are Mittet, in mine to improve partners condition, the forces of my mind the better ones eni <wickelm ' lo) My inner perfection is therefore my purpose, everything else is Wed, tel, to go to that too. - But these internal perfection is the perfection of my highest forces. This sin "will and intellect. > .. , i)

ii) The Vollkonlmenheit of the mind is the amount of vividness and accuracy of his article. The perfection of the will in the influence that these concepts have on him, in the purity of his motives and Highness. , 2) The quantity and accuracy of my words put me in a position to make among the various Gesichtspuneten the preserve; sw respected me an insight into the relations and relations of things to me, the difference in the aspect is no less varied, and I was domiciled for that very reason, the pleasant and unpleasant consequences of belonging to calculate the things outside my beyzulegen no greater value than they deserve to see it as a means of O 2 to the high perfection of my "nature, and they look only so far to erwahlen, that of what is truly good to me, therefore unb least displeasure to know. iz) The state in which I enjoy with my whole time is the least HW <pleasures and the most frequent experience> gen, the state of Glckseclinken The perfection of my mind, and hence virtue alone would therefore lead to happiness. With her is the greatest and purest pleasures, towards which I linked here <'m capable of. The reward of virtue itself, is independent of the Thoeren-ichten applause of men. 14) But not everyone can receive the consequences of his actions at such a distance, surveying, and this perfection of the spirit of this purity: I see others that this weak, the remote consequences of his own or others' experience or reflection, of love, good will and conviction of duty to preach, I see from experience that those who trust their word, and its warnings and follow rules that are dabey equally well, as if it was "the fruit of their own experience and reflection. So if I am one of those weak, (and what man sees in all, very bright?) So ver, me also binds the original creation of my nature, the fen, that device in my nature getrosi D 3, fen, follow them. Siestellen'mir such as my front upper and legislators. As a reward, this obedience is their insight and experience of my own, spare me the Irrweae I had to go through also, along with the associated dissatisfaction. This often fene Gestandni my weakness, and the abandonment of my caprice replaced my other deficiency, wirdselbst to perfection in my mind and to the rich source of my happiness, for I now acting out of pure trust, how to, to avoid 'the pain, as I would bandeln of their own accord, if my understanding would be limited to the context of the fewer things. The object outside us may therefore be in itself or for other beings, what they want, for us, so long as we have this pfanglichkeit Eme, are no less than actual, real things. The reasons for our moral etsten are according to the above, in the pleasant or unpleasant agents other than the subject to us being so conceived, in relation to this institution

of our nature. How long is this sameness of nature, (and this does not lift the idealism to) remain, all considerations of morality and virtue. Even this nature can be disfigured so much different that it is not always perfecting. STATEMENTS their purpose and destiny Sey, so different are the ways to reach diversity of the organization to do so. Virtue is virtue at <ab l s figures, for it is perfection stintli his nature. Each of them is designed. From the difference of these natures, the difference arises virtue. And the virtue of a Bhen nature of virtue, therefore, no worse, because they do not Tu, gender is a man, just as the virtue of the fact people do not lose that they not also the virtue of lower beings is. Everything is in its own way and perfect and good.

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