 The claim that the ‘I’ of apperception yields no object of knowledge (for it is not itself an object, but only the “vehicle” for any representation of objectivity as such) is fundamental to Kant’s critique of rational psychology. Kant thus spends a considerable amount of time arguing that no object is given in transcendental self-consciousness, and thus that the rational psychologist’s efforts to discern features of the self, construed as a metaphysical entity, through reason alone are without merit. To elucidate the ways in which the rational psychologist is nevertheless seduced into making this slide from formal representations of self consciousness to a metaphysics of the self, Kant examines each of the psychological arguments, maintaining that all such arguments about the soul are dialectical. He refers to the arguments designed to draw such conclusions, “transcendental paralogisms”, and hence the chapter of the Critique that criticizes rational psychology goes by the name “The Paralogisms of Pure Reason.” A transcendental paralogism, according to Kant, is a “syllogism in which one is constrained, by a transcendental ground, to draw a formally invalid conclusion” (A341/B399). Kant’s subsequent efforts are thus directed towards demonstrating the paralogistic (fallacious) nature of the arguments about the soul.