of theoretical reason, a critique of practical reason or of the will, together with a critique of religious belief. For even if a "knowledge" of the suprasensible is denied to us, yet "practical" grounds are not wanting for a sufficiently certain "conviction" concerning God, freedom, and immortality.
After carrying the question of the possibility of synthetic judgments a priori from the knowledge of nature over to the knowledge of our duty, Kant raises it, in the third place, in regard to our judgment concerning the subjective and objective purposiveness of things, or concerning their beauty and their perfection, and adds to his critique of the intellect and the will a critique of the faculty of æsthetic and teleological judgment.
The Kantian philosophy accordingly falls into three parts, one theoretical, one practical (and religious), one æsthetic and teleological.
Before advancing to our account of the first of these parts, a few preliminary remarks are indispensable concerning the presuppositions involved in Kant's critical work
and on the method which he pursues. The presuppositions are partly psychological, partly (as the classification of the forms of judgment and inference, and the twofold division of judgments) logical, either in the formal or the transcendental sense, and partly metaphysical (as the thing in itself). Kant takes the first of these from the psychology of his time, by combining the Wolffian classification of the faculties with that of Tetens, and thus obtains six different faculties: lower (sensuous) and
higher (intellectual) faculties of cognition, of feeling, and of appetition; or sensibility (the capacity for receiving representations through the way in which we are affected by objects), understanding (the faculty of producing representations spontaneously and of connecting them); the sensuous feelings of pleasure and pain, taste; desire, and will. The understanding in the wide sense is equivalent to the higher faculty of cognition, and divides further into understanding in the stricter sense (faculty of concepts), judgment (faculty of judging), and reason (faculty of infer-
