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Additional info for From Critical to Speculative Idealism: The Philosophy of Solomon Maimon
In other words, the idea of an object as a unity, when the object is unknown and not mastered by our thought, is an indefinite act of unification. This is what Maimon means by the definition of the thing-in-itself as referring to the problems, the X, of an object. The idea of this X as one object, which is an indefinite synthesis, implies, however, the expectation and the hope of a possible solution of the problems and their unification. An indefinite synthesis implies the idea of the possible attainment of a definite synthesis.
In accounting for this relationship, it is imperative to remain within the sphere of immanent consciousness. This conception of the Copernican revolution in metaphysics implies the elimination of the possible misunderstanding that critical philosophy assumes a causal, noumenal connection between subject and object. Instead of placing the cause of the subject-object relationship in objects themselves, as dogmatic rationalism does, critical philosophy supposedly conceives of the subject-in-itself as the cause of this relationship.
Eventhough the phenomenon as a whole of the two moving bodies in their relation to each other is one, SUBJECT AND OBJECT 41 and the motion of each is equal to that of the other, yet when the change of place of each of them is considered separately, it is differently determined~ This is the case with the law of general attraction. Let us assume two bodies, A and B, of different masses at a certain distance from each other. According to the general law of attraction, the change of place of A will be determined by the mass of B, and conversely, the change of place of B by the mass of A.