substance, we can at least state that whatever the 'I' is, it is not material. This is because matter is merely outer appearance, quite distinct from the object of inner intuition, which is not in space. However, it is quite possible that the objects of both inner and outer intuition share a common substratum. And the substratum may be a composite, in which case the soul may be divisible after all. So the immortality of the soul cannot be inferred from its immateriality.The final property attributed to the soul is that of unity through change. From this is inferred its personality. But again, the initial inference from the 'I' to its unity is merely analytic. The 'I' is the subject of our thinking, of our representation, and time is the form of inner intuition. Thus time itself depends on the 'I,' which therefore must be regarded as being the same at all times. But this unity is merely subjective: I cannot from my own point of view represent myself as anything other than a unity. But objectively, I might be a succession of substances, each passing along the content of thinking as a series of balls in contact with one another pass along motion when one end is struck. In this case, there would be no metaphysical unity and no basis for personality.In summary, the problem of the Paralogisms is that the unity of consciousness, of the 'I think' is conflated with the unity of an object. The only way in which we are given to ourselves as object is through inner intuition, and as such we are subject to the categories. But the categories do not determine the unity of consciousness; the unity of consciousness is a condition for the application of the categories. And time does not determine the unity of consciousness; the unity of consciousness is a necessary condition for the represention of objects in time.
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