The adherence to type, the favourite conception of the transcendental morphologist, was seen to be nothing more than the expression of one of the laws of thremmatology, the persistence of hereditary transmission of ancestral characters, even when they have ceased to be significant or valuable in the struggle for existence, whilst the so-called evidences of design which was supposed to modify the limitations of types assigned to Himself by the Creator were seen to be adaptations due to the selection and intensification by selective breeding of fortuitous congenital variations, which happened to prove more useful than the many thousand other variations which did not survive in the struggle for existence.
Though the antithesis is real and deep, the human mind cannot admit its absolute nature; we are compelled to suppose a transcendental reality or entity in which the real and the ideal, being and thought, subject and object, are one.
The system unfolds itself like a drama, of which the successive stages are as follows: the transcendental fall, the creation of the material world, inaugurating the history of punishment and redemption, the clothing of fallen souls in flesh, the dominion of sin, evil and the demons on earth, the appearing of the Logos, His union with a pure human soul, His esoteric preaching of salvation, and His death in the flesh, then the imparting of the Spirit, and the ultimate restoration of all things.
So the great Judaean prophets of the 8th century connect the salvation of Israel with the rise of a Davidic king, full of Yahweh's Spirit, in whom all the energies of Yahweh's transcendental kingship are as it were incarnate (Isa.ix.
By the same dialectic Hegel was able to justify the gradual transformation of transcendental into noumenal idealism by Fichte and Schelling.
The clue to the discovery of transcendental conditions Kant finds in the existence of judgments, most manifest in mathematics and in the pure science of nature, which are certain, yet not trifling, necessary and yet not reducible to identities, synthetic therefore and a priori, and so accounted for neither by Locke nor by Leibnitz.
Grounds for a variety of developments are to be found in the imperfect harmonization of the rationalistic heritage from the Wolffian tradition which still dominates Kant's pure general logic with the manifest epistemological intention of his transcendental theory.
The facts of the relationships of animals to one another, which had been treated as the outcome of an inscrutable law by most zoologists and glibly explained by the transcendental morphologists, were amongst the most powerful arguments in support of Darwin's theory, since they, together with all other vital phenomena, received a sufficient explanation through it.
A vivid new light is shed by him upon certain problems, such for instance as those of the imagination or intuition, the source of Art and the theme of the Aesthetic, upon pure will, the source of Economic of Rights and of Politics, treated by Economic. The more precise determination and configuration of the categories and their mode of acting, by means of which is negated and solved the concept of an external reality and of nature placed outside the spirit and opposed to it, led Croce to an absolute spiritualism, widely different from the pan-logicism of Hegel and his school, which only seemed to solve the dualism of spirit and nature and really opened the door to the notion of a transcendental God, as became clear in the development of Hegel's theory at the hands of the right wing of his school.
This first philosophy had also to investigate what are called the adventitious or transcendental conditions of essences, such as Much, Little, Like, Unlike, Possible, Impossible, Being, Nothing, the logical discussion of which certainly belonged rather to the laws of reasoning than to the existence of things, but the physical or real treatment of which might be expected to yield answers to such questions as, why certain substances are numerous, others scarce; or why, if like attracts like, iron does not attract iron.