Here is a link to a translation of Appendix II, where one can look for the statement of the publicity test: Of the Harmony Which the Transcendental Concept of Public Right Establishes Between Morality and Politics.
Each such inference, however, involves concluding "from the transcendental concept of the subject, which contains nothing manifold, the absolute unity of this subject itself, of which I possess no concept whatsoever" (A340/B398).
The worry here is simply that even allowing for the transcendental schematism of the judgment, there is still no absolute guarantee that a given universal transcendental principle or transcendental concept of the understanding, construed as a rule for ordering sensory appearances or sensory objects, has been completely applied to sensory appearances or objects.
Medieval authors frequently indicate the whole group of transcendental concepts as first conceptions, although in a strict sense only the concept of 'being' is the first known, to which the other transcendental determinations add their proper characteristics.
Social privilege scaffolds such transcendental concepts as Platonic form.
Avicenna's theory of primary concepts was an important source for the theory of transcendental concepts, which scholastic philosophers developed in the thirteenth century, taking their cue from Aristotle, Avicenna and the Dionysian tradition (Aertsen 2008; Aertsen 2012; Pini 2012).
His theological transformation of the first concepts, i.e. the priority he accords to the divine over the creaturly within the transcendental concepts as such, makes God's quiddity the first known in natural cognition, only unconsciously and indeterminately conceived.
Medieval theories of the transcendentals vary with regard to issues like the number and order of transcendental concepts and the systems of conceptual differentiation; the conceptual unity that is granted to them (analogy vs. univocity), and the way the transcendentals relate to the divine.
On account of his different understanding of analogy, not treated as a mode of predication as in Aquinas, but as the property of a concept, Henry achieves an integration of the divine names in his doctrine of the transcendentals as the most general aspects of being that recognizes a priority of the divine over the creaturely within the transcendental concepts as such.
Naturally, there is a major difference in the epistemic status of the evidence, on the one hand, that being and the other transcendentals are first known objects in the analysis of cognition, and of the evidence, on the other hand, that God is first known, exerting a natural priority within these transcendental concepts as such.
With respect to the range of phenomena being rejected, atheism may counter anything from the existence of a deity, to the existence of any spiritual, supernatural, or transcendental concepts, such as those of Buddhism, Hinduism, Jainism and Taoism.
