這一篇書評份量重、寫得太長，讀者可以分三節讀，比較不吃力：第一節評述本書序文到第八章，是總評，表達艾利森何以寧可「改版」卻「不改書名」、為「先驗觀念論」詮釋與辯護的意旨；第二節單評第九章，是分述三個「經驗類比」的先驗論証，其中依「交互因果」建立的「共存原則」是艾利森在原版疏忽的。改版特別強調第三類比在先驗哲學的必要性，以及其中深沉的萊布尼茲性格；第三節評第十一到十五章，是分述康德的「辨証論」，這部分集中闡釋純粹理性「先驗幻象」的批判與「先驗幻象」與「知性」之間必然的關係，最終結穴於「先驗觀念論」與「先驗實在論」的分判，回歸第一節總評之全書主軸，這部分是原版所無之嶄新內容。

This book review is presented in three sections. Section one deals with issues that run from the preface to chapter eight of Kant's Transcendental Idealism. It shows the main reasons why Allison chose to revise and enlarge his 1983 edition, instead of writing a new book. Section two focuses on chapter nine, elaborating transcendental arguments for the three analogies, especially for the third analogy -- the principle of coexistence, in accordance with the law of reciprocity or community -- that was largely ignored by the first edition. The third section, which introduces chapters eleven through fifteen of Allison's work, discusses the transcendental illusions and their necessary connections with the human understanding. It concludes the mutually exclusive difference between transcendental idealism and transcendental realism, as well as the meta-philosophical therapeutic nature of Kant's transcendental idealism.