it follows that the concepts of the species must always precede the concept of the genus. But, in the present case, the converse is true. Only the concept matter existed before the generic concept substance. The latter was without occasion, and consequently without justification, as it were aimlessly framed from the former by the arbitrary omission of all its determinations except one. Not till afterwards was the second ungenuine species placed beside the concept matter, and so foisted in. But for the framing of this second concept nothing more was now required than an express denial of what had already been tacitly omitted in the higher generic concept, extension, impenetrability, arid divisibility. Thus the concept substance was framed merely to be the vehicle for the surreptitious introduction of the concept of the immaterial substance. Consequently, it is very far from being capable of holding good as a category or necessary function of the understanding; rather is it an exceedingly superfluous concept, because its only true content lies already in the concept of matter, besides which it contains only a great void, which can be filled up by nothing but the illicitly introduced species immaterial substance; and, indeed, it was solely for the purpose of containing this that it was framed. Accordingly, in strictness, the concept substance must be entirely rejected, and the concept matter every where put in its place.
The categories were a procrustean bed for every possible thing, but the three kinds of syllogisms are so only for the three so-called Ideas. The Idea of the soul was compelled to find its origin in the form of the categorical syllogism. It is now the turn of the dogmatic ideas concerning the universe, so far as it is thought as an object in itself, between two limits – that of the smallest (atom), and that of the largest (limits of the universe in time and space). These must now proceed from the form of the hypothetical
