tion (which at first he had naïvely borrowed from the realism of pre-scientific thought) by arguments, but without any satisfactory result.[1]
On the basis of the inseparability of sensibility and understanding the ideal of knowledge—an extension of knowledge to be attained by a priori means (p. 333)—experiences a remarkable addition in the position that the rational synthesis thus obtained must be a knowledge of reality, must be applied to matter given in intuition. To the question, "How are synthetic judgments a priori possible?" is joined a second equally legitimate inquiry, "How do they become objectively valid, or applicable to objects of experience?" The principles from which their validity is proved—they are applicable to objects of experience because without them experience would not be possible, because they are conditions of experience—like the criterion of apriority (strict universality and necessity), is one of the noëtic assumptions of the critical theory.[2]
Inasmuch as its investigation relates to the conditions of experience the Kantian criticism follows a method which it itself terms transcendental. Heretofore, when the metaphysical method had been adopted, the object had been the suprasensible; and when knowledge had been made the object of investigation, the method followed had been empirical, psychological. Kant had the right to consider himself the creator of noëtics, for he showed it the transcendental point of view. Knowledge is an object of experience, but its conditions are not. The object is to explain knowledge, not merely to describe it psychologically,—to establish a new science of knowledge from principles, from pure reason. That which lies beyond experience is sealed from our thought; that which lies on this side of it is still uninvestigated, though capable and worthy of investigation, and in extreme need thereof. Criticism forbids the transcendent use of reason (transcending experience); it permits, demands, and itself exer-
