Here, therefore, as in the previous paralogism, the formal proposition of apperception, I think, remains the entire ground on which rational psychology ventures to extend its cognitions; this proposition is of course obviously not an experience, but rather the form of apperception, on which every experience depends and which precedes it, yet it must nevertheless always be regarded only in regarda to a possible cognition in general, as its merely subjective condition, which we un justly make into a condition of the possibility of the cognition of objects, namely into a concept of a thinking being in general, because we are unable to represent this being without positing ourselves along witll the formula of our consciousness, in the place of every other in telligent being.