In summa: everything of which we become conscious is a terminal phenomenon, an end--and causes nothing; every successive phenomenon in consciousness is completely atomistic--And we have sought to understand the world through the reverse conception--as if nothing were real and effective but thinking, feeling, willing!--
The phenomenalism of the "inner world." Chronological inversion, so that the cause enters consciousness later than the effect.--We have learned that pain is projected to a part of the body without being situated there--we have learned that sense impressions naively supposed to be conditioned by the outer world are, on the contrary, conditioned by the inner world; that we are always unconscious of the real activity of the outer world--The fragment of outer world of which we are conscious is born after an effect from outside has impressed itself upon us, and is subsequently projected as its "cause"--
In the phenomenalism of the "inner world" we invert the chronological order of cause and effect. The fundamental fact of "inner experience" is that the cause is imagined after the effect has taken place--The same applies to the succession of thoughts: --we seek the reason for a thought before we are conscious of it; and the reason enters consciousness first, and then its consequence--Our entire dream life is the interpretation of complex feelings with a view to possible causes--and in such way that we are conscious of a condition only when the supposed causal chain associated with it has entered consciousness.
The whole of "inner experience" rests upon the fact that a cause for an excitement of the nerve centers is sought and imagined --and that only a cause thus discovered enters consciousness: this cause in no way corresponds to the real cause--it is a groping on the basis of previous "inner experiences," i. e., of memory. But memory also maintains the habit of the old interpretations, i. e., of erroneous causality--so that the "inner experience" has to contain within it the consequences of all previous false causal fictions. Our "outer world" as we project it every moment is indissolubly tied to the old error of the ground: we interpret it by means of the schematism of "things," etc.
"Inner experience" enters our consciousness only after it has found a language the individual understands--i. e., a translation of a condition into conditions familiar to him--; "to understand" means merely: to be able to express something new in the language of something old and familiar. E. g., "I feel unwell"--such a judgment presupposes a great and late neutrality of the observer--; the simple man always says: this or that makes me feel unwell --he makes up his mind about his feeling unwell only when he has seen a reason for feeling unwell.--I call that a lack of philology; to be able to read off a text as a text without interposing an interpretation is the last-developed form of "inner experience"-- perhaps one that is hardly possible--