It
follows that idealism- at least problematical idealism, is perfectly
unavoidable in this rationalistic system. And, if the existence of
outward things is not held to be requisite to the determination of the
existence of a substance in time, the existence of these outward
things at all, is a gratuitous assumption which remains without the
possibility of a proof.
But if we proceed analytically- the "I think" as a proposition
containing in itself an existence as given, consequently modality
being the principle- and dissect this proposition, in order to
ascertain its content, and discover whether and how this Ego
determines its existence in time and space without the aid of anything
external; the propositions of rationalistic psychology would not begin
with the conception of a thinking being, but with a reality, and the
properties of a thinking being in general would be deduced from the
mode in which this reality is cogitated, after everything empirical
had been abstracted; as is shown in the following table:
1
I think,
2 3
as Subject, as simple Subject,
4
as identical Subject,
in every state of my thought.
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