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which Aristotle occupied himself）； inasmuch as in experience nothing
perfectly corresponding to them could be found。 Ideas are； according
to him； archetypes of things themselves； and not merely keys to
possible experiences； like the categories。 In his view they flow
from the highest reason； by which they have been imparted to human
reason； which； however； exists no longer in its original state； but is
obliged with great labour to recall by reminiscence… which is called
philosophy… the old but now sadly obscured ideas。 I will not here
enter upon any literary investigation of the sense which this
sublime philosopher attached to this expression。 I shall content
myself with remarking that it is nothing unusual； in mon
conversation as well as in written works； by paring the thoughts
which an author has delivered upon a subject； to understand him better
than he understood himself inasmuch as he may not have sufficiently
determined his conception； and thus have sometimes spoken； nay even
thought； in opposition to his own opinions。
Plato perceived very clearly that our faculty of cognition has the
feeling of a much higher vocation than that of merely spelling out
phenomena according to synthetical unity； for the purpose of being
able to read them as experience； and that our reason naturally
raises itself to cognitions far too elevated to admit of the
possibility of an object given by experience corresponding to them…
cognitions which are nevertheless real； and are not mere phantoms of
the brain。
This philosopher found his ideas especially in all that is
practical；* that is； which rests upon freedom； which in its turn ranks
under cognitions that are the peculiar product of reason。 He who would
derive from experience the conceptions of virtue； who would make （as
many have really done） that； which at best can but serve as an
imperfectly illustrative example； a model for or the formation of a
perfectly adequate idea on the subject； would in fact transform virtue
into a nonentity changeable according to time and circumstance and
utterly incapable of being employed as a rule。 On the contrary；
every one is conscious that； when any one is held up to him as a model
of virtue； he pares this so…called model with the true original
which he possesses in his own mind and values him according to this
standard。 But this standard is the idea of virtue； in relation to
which all possible objects of experience are indeed serviceable as
examples… proofs of the practicability in a certain degree of that
which the conception of virtue demands… but certainly not as
archetypes。 That the actions of man will never be in perfect
accordance with all the requirements of the pure ideas of reason； does
not prove the thought to be chimerical。 For only through this idea are
all judgements as to moral merit or demerit possible； it
consequently lies at the foundation of every approach to moral
perfection； however far removed from it the obstacles in human nature…
indeterminable as to degree… may keep us。
*He certainly extended the application of his conception to
speculative cognitions also； provided they were given pure and
pletely a priori； nay； even to mathematics； although this science
cannot possess an object otherwhere than in Possible experience。 I
cannot follow him in this； and as little can I follow him in his
mystical deduction of these ideas； or in his hypostatization of
them； although； in truth； the elevated and exaggerated language
which he employed in describing them is quite capable of an
interpretation more subdued and more in accordance with fact and the
nature of things。
The Platonic Republic has bee proverbial as an example… and a
striking one… of imaginary perfection； such as can exist only in the
brain of the idle thinker； and Brucker ridicules the philosopher for
maintaining that a prince can never govern well； unless he is
participant in the ideas。 But we should do better to follow up this
thought and； where this admirable thinker leaves us without
assistance； employ new efforts to place it in clearer light； rather
than carelessly fling it aside as useless； under the very miserable
and pernicious pretext of impracticability。 A constitution of the
greatest possible human freedom according to laws； by which the
liberty of every individual can consist with the liberty of every
other （not of the greatest possible happiness； for this follows
necessarily from the former）； is； to say the least； a necessary
idea； which must be placed at the foundation not only of the first
plan of the constitution of a state； but of all its laws。 And； in
this； it not necessary at the outset to take account of the
obstacles which lie in our way… obstacles which perhaps do not
necessarily arise from the character of human nature； but rather
from the previous neglect of true ideas in legislation。 For there is
nothing more pernicious and more unworthy of a philosopher； than the
vulgar appeal to a so…called adverse experience； which indeed would
not have existed； if those institutions had been established at the
proper time and in accordance with ideas； while； instead of this；
conceptions； crude for the very reason that they have been drawn
from experience； have marred and frustrated all our better views and
intentions。 The more legislation and government are in harmony with
this idea； the more rare do punishments bee and thus it is quite
reasonable to maintain； as Plato did； that in a perfect state no
punishments at all would be necessary。 Now although a perfect state
may never exist； the idea is not on that account the less just；
which holds up this maximum as the archetype or standard of a
constitution； in order to bring legislative government always nearer
and nearer to the greatest possible perfection。 For at what precise
degree human nature must stop in its progress； and how wide must be
the chasm which must necessarily exist between the idea and its
realization； are problems which no one can or ought to determine…
and for this reason； that it is the destination of freedom to overstep
all assigned limits between itself and the idea。
But not only in that wherein hu