Thus the dogmatic spiritualist explains the unity of the person, which consists in remaining unaltered through all changes in its states, by the unity of a thinking substance, which he thinks he perceives immediately in the I, and he explains the interest we take in things that are supposed to come to pass only after our death from the consciousness of the imma terial nature of our thinking subject, etc.; he presumes to dispense with all the natural investigation of the cause of these inner appearances of ours from physical grounds of explanation by, as it were, passing over the immanent sources of cognition in experience through an edict as it were of a transcendent reason, which makes things comfortable for him but also forfeits all insight.