No More Learning

101
For <<ant of this method, and from the fancy that it was possible to discover a dogmatical proof
of the synthetical propositions which are requisite in the em pirical employment of the understanding, has it happened, that a proof of the principle of sufficient reason has been so often attempted, and always in vain. The other two analogies nobody has ever thought of, although they have always been silently employed by the mind,* because the guiding thread famished by the categories was wanting, the guide which alone can enable us to discover every hiatus, both in the system
of conceptions and of principles.
IV.
The Postulates of Empirical Thought.
1 . That which agrees with the formal conditions (intuition
and conception) of experience, is possible.
2. Tlmt which coheres with the material conditions of ex
perience (sensation), is real.
3. That whose coherence with the real is determined ac
cording to universal conditions of experience is (exists) ne cessary.
Explanation.
The categories of modality possess this peculiarity, that they do not in the least determine the object, or enlarge the con ception to which they are annexed as predicates, but only ex press its relation to the faculty of cognition. Though my conception of a thing is in itself complete, I am still entitled to ask whether the object of it is merely possible, or whether it is also real, or, if the hitter, whether it is also necessary. But hereby the object itself is not more definitely determined
* The unity of tlie universe, in which all phenomena must be con nected, is evidently a mere consequence of the tacitly admitted principle of the community of all substances which are co-existent. For wer? sub stances isolated, they could not as parts constitute a whole, and were their connection (reciprocal action of the manifold) not necessary from the very fact of co-existence, we could not conclude from the fact of the latter as a merely ideal relation to the former as a real one. We have, however shown in its place, that community is the proper ground of the possibility of an empirical cognition of co-existence, and that wc may therefore pro perly reason from the latter to the former as its condition.
M
anticipate experience.
? ? ? ? 162
THANSC? KDJ5KTAL
DOCTRHTE.
in thought, out the question is only in what relation in cluding all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgment, and to the reason in its application to expe
rience. of modality are For this very reason, too, the categories
nothing more than explanations of the conceptions of possi bility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. For they are to have something more than merely logical significance, and to be something more than mere analytical expression of the form of thought, and to have relation to things and their possibility, reality or necessity,
The postulate of the possibility of things requires also, that the conception of the things agree with the formal conditions of our experience in general. But this, that to say, the ob jective form of experience, contains all the kinds of synthesis which are requisite for the cognition of objects. concep tion which contains synthesis must be regarded as empty and without reference to an object, its synthesis does not belong to experience -- either as borrowed from and in this case called an empirical conception, or such as the ground and a priori condition of experience (its form), and in this case pure conception, conception which neverthe
less belongs to experience, inasmuch as its object can be
found in this alone. For where shall we find the criterion or
character of the possibility of an object which cogitated by
means of an priori synthetical conception, not in the syn thesis which constitutes the form of empirical cognition of ob
jects That in such conception no contradiction exists indeed necessary logical condition, but very far from being
sufficient to establish the objective reality of the conception, that is, the possibility of such an object as thought in the conception. Thus, in" the conception of figure which contained within two straight lines, there no contradiction, for the conceptions of two straight lines and of their junction
contain no negation of figure. The impossibility such case does not rest upon the conception itself, but upon the
? they must concern possible experience
unity, in which alone objects of cognition can be given.
and its synthetical
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? THE POSTULATES Of EMMRIOAL THOU8HT. 163
construction of it in space, that is to say, upon the conditions of space and its determinations. But these have themselves objective reality, that is, they apply to possible things, because they contain o priori the form of experience in genernl.
And now we shall proceed to point out the extensive utility and influence of this postulate of possibility. When I repre sent to myself a thing that is permanent, so that everything in it which changes belongs merely to its state or condition, from such a conception alone I never can cognize that such a thing is possible. Or, if I represent to myself something which is so constituted that, when it is posited, something else follows always and infallibly, my thought contains no self- contradiction ; but whether such a property as causality is to be found in any possible thing, my thought alone affords no means of judging. Finally, I can represent to myself different things (substances) which are so constituted, that the state or
condition of one causes a change in the state of the other,
and reciprocally ; but whether such a relation is a property of
things cannot be perceived from these conceptions, which con
tain a merely arbitrary synthesis. Only from the fact, there
fore, that these conceptions express a priori the relations of
perceptions in every experience, do we know that they possess objective reality, that is, transcendental truth ; and that inde
pendent of experience, though not independent of all relation to the form of an experience in general and its synthetical unity, in which alone objects can be empirically cognized.
But when we fashion to ourselves new conceptions of sub stances, forces, action and reaction, from the material pre sented to us by perception, without following the example of experience in their connexion, we create mere chimeras, of the possibility of which we cannot discover any criterion, because we have not taken experience for our instructress, though we have borrowed tko conceptions from her. Such fictitious conceptions derive their character of possibility not, like the categories, d priori, as conceptions on which all experience de pends, but only, & posteriori, as conceptions given by means of experience itself, and their possibility must either be cog
nized & posteriori and empirically, or it cannot be cognized at all. A substance, which is permanently present in space, yet without filling it (like that tertium quid between matter and the thinking subject which some have tried to introduce into
X2
? ? ? ? TBANBCEKDENTAIi DOCTBlWK.
metaphysics), or a peculiar fundamental power of the mlnJ of intuiting the future by anticipation (instead of merely infer ring from past and present events), or, finally, a power of the mind to place itself in community of thought with other men, however distant they may be -- these are conceptions, the pos sibility of which has no ground to rest upon. For they are not based upon experience and its known laws ; and with out experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither, consequently, to the possibility of such an object as is thought in these concep tions. As far as concerns reality, it is self-evident that we cannot cogitate such a possibility in concrete without the aid of experience ; because reality is concerned only with sensa tion, as the matter of experience, and not with the form of thought, with which we can no doubt indulge in shaping fancies.
But I pass by everything which derives its possibility from reality in experience, and I purpose treating here merely of the possibility of things by means of a priori conceptions. I maintain, then, that the possibility of things is not derived from such conceptions per se, but only when considered as formal and objective conditions of an experience in general.
It seems, indeed, as if the possibility of a triangle could be cognized from the conception of it alone (which is certainly
of experience) ; for we can certainly give to the conception a corresponding object completely h priori, that is to say, we can construct it. But as a triangle is only the form of an object, it must remain a mere product of the ima gination, and the possibility of the existence of an object cor responding to it must remain doubtful, unless we can discover some other ground, unless we know that the figure can be cogitated under the conditions upon which all objects of ex perience rest. Now, the facts that space is a formal condition
& priori of external experience, that the formative synthesis, by which we coustruct a triangle in imagination, is the very same as that we employ in the apprehension of a phensmenou for the purpose of making an empirical conception of are what alone connect the notion of the possibility of such thing with the conception of it. In the same manner, the possibility ol continuous quantities, indeed of quantities in general, for the
? independent
? ? a
it,
? THE POBTULATZS OF EMPIBICAX THOUGHT. 166
conceptions of them are without exception synthetical, is never evident from the conceptions in themselves, but only when they are considered as the formal conditions of the determina tion of objects in experience. And where, indeed, should we look for objects to correspond to our conceptions, if not in experience, by which aione objects arc presented to us ? It
however, true that without antecedent experience we can cognize and characterize the possibility of things, relatively to the formal conditions, under which something determined in experience as an object, consequently completely priori. But still this possible only in relation to experience and within its limits.
The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that of the object itself, whose existence to be cognized, but still that the object have some connection with real perception, in accordance with the ana logies of experience, which exhibit all kinds of real connec
tion in experience.
From the mere conception of thing impossible to con
clude its existence. For, let the conception be ever so com plete, and containing statement of all the determinations of the thing, the existence of -- has nothing to do with all this, but only with the question whether such thing given, so that the perception of can in every case precede the concep tion. For the fact that the conception of precedes the per ception, merely indicates the possibility of its existence perception, which presents matter to the conception, that the sole criterion of reality. Prior to the perception of the thing, however, and therefore comparatively priori, we are able to cognize its existence, provided, stands in connection with some perceptions according to the principles of the em pirical conjunction of these, that is, in conformity with the analogies of perception. For, in this case, the existence of the supposed thing connected with our perceptions in possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perception* from thing which we do really perceive to the thing we do 'iot perceive. Thus, we cognize the existence of magnetic matter penetrating all bodies from the perception of the at tract ion of the steel- filin<<v hv the magnet, although the con
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is a
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a
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it
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it
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? 166 TRANSCENDENTAL DOOTRHnt.
stitution of our organs renders an immediate perception of this matter impossible for us. For, according to the laws of sensibility and the connected context of our perceptions, we should in an experience come also on an immediate empirical intuition of this matter, if our senses were more acute, --but this obtuseness has no influence upon and cannot alter the form of possible experience in general. Our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend. If we do not set out from experience, or do not pro ceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain. Idealism, however, brings forward powerful objections to these rules for proving existence mediately. This therefore, the proper place for its refutation.
REFUTATION OF IDEALISM.
Idealism-- mean material* idealism -- the theory which declares the existence of objects in space without us to be either (1) doubtful and indemonstrable, or (2) false and im
The first the problematical idealism of Des Cartes, who admits the undoubted certainty of only one empirical as sertion (atsertio), to wit, am. The second the dogmatical idealism of Berkeley, who maintains that space, together with all the objects of which the inseparable condition, thing which in itself impossible, and that consequently the objects in space are mere products of the imagination. The dogmatical theory of idealism unavoidable, we regard space as property of things in themselves for in that case
? possible.
with all to which serves as condition,
But the foundation for this kind of idealism we have already destroyed in the transcendental esthetic. Problematical ideal ism, which makes no such assertion, but only alleges our in capacity to prove the existence of anything besides ourselves
means of immediate experience, theory rational and evi dencing thorough and philosophical mode of thinking, for observes the rule, not to form decisive judgment before
In opposition to formal or critical idealism -- the theory of Kant-- which denies to us knowledge of things as things in themselves, and maintains that we can know only phenomena. -- 7V.
nonentity.
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a
a
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it
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;
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? B6F0TATION O! IDHALI8M. 167
sufficient proof be shown. The desired proof must therefore demonstrate that we have experience of external things, and not mere fancies. For this purpose, we must prove, that our internal and, to Des Cartes, indubitable experience is itself possible only uuder the previous assumption of external ex perience.
Theorem.
The simple but empirically determined consciousness of my own existence proves the existence of external objects in space.
Pboof.
I am conscious of my own existence as determined in time. All determination in regard to time presupposes the exist ence of something permanent in perception. But this perma nent something cannot be something in me, for the very reason that my existence in time is itself determined by this permanent something. It follows that the perception of this permanent existence is possible only through a thing without me, and not through the mere representation of a thing with out me. Consequently, the determination of my existence in time is possible only through the existence of real things ex ternal to me. Now, consciousness in time is necessarily con nected with the consciousness of the possibility of this deter mination in time. Hence it follows, that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time. That is to say, the con sciousness of my own existence is at the same time an im mediate consciousness of the existence of other things with out me.
Remark I. The reader will observe, that in the foregoing proof the game which idealism plays-, is retorted upon itself, and with more justice. It assumed, that the only immediate experience is internal, and that from this we can only infer the existence of external things. But, as always happens, when we reason from given effects to determined causes, idealism has reasoned with too much haste and uncertainty, for it is quite possible that the cause of our representations may lie in ourselves, and that we ascribe it falsely to external things. But our proof shows that external experience is pro
? ? ? ? 168 TRAJTSCENDENTiL DOCTRIXE.
perly immediate,* that only by virtue of it -- not, indeed, tlif consciousness of our own existence, but certainly the deter mination of our existence in time, that internal experi ence-- possible. true, that the representation am, which the expression of the consciousness which can ac company all my thoughts, that which immediately includes the existence of subject. But in this representation we cannot find any knowledge of the subject, and therefore also no empirical knowledge, that experience. For experience contains, in addition to the thought of something existing, intuition, and in this case must be internal intuition, that
time, in relation to which the subject must be determined. But the existence of external things absolutely requisite for this purpose, so that follows that internal experience itself possible only mediately and through external experience.
Remark II. Now with this view all empirical use of our faculty of cognition in the determination of time in perfect accord ance. Its truth supported by the fact, that possible to perceive determination of time only by means of change in external relations (motion) to the permanent in space (for ex ample, we become aware of the sun's motion, observing the changes of his relation to the objects of this earth). But this not all. We find that we possess nothing permanent that can correspond and be submitted to the conception of substance as intuition, except matter. This idea of permanence not itself derived from external experience, but an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. In the representation the consciousness of myself not an intui-
? The immediate consciousness of the existence of external things
in the preceding theorem, not presupposed, but proved, be the possibility of this consciousness understood by us or not. The question as to the possibility of would stand thus Have we an internal sense, but no ex ternal sense, and our belief in external perception mere delusion But evident that, in order merely to fancy to ourselves
external, that is, to present to the sense in intuition, we must already possess an external sense, and must thereby distinguish immediately the mere receptivity of an external intuition from the spontaneity which cha racterises every act of imagination. For merely to imagine also an exter nal sense, would annihilate the faculty of intuition itself which is to be deterni'nci! the imagination.
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? BKFUTAHON OF IDEALISM.
lion, but a merely intellectual representation produced by tLe
Ianeous activity of a thinking subject. It follows, that spont
Remark III. From the fact that the existence of external things is a necessary condition of the possibility of a deter mined consciousness of ourselves, it does not follow that every intuitive representation of external things involves the exist ence of these things, for their representations may very well be the mere products of the imagination (in dreams as well as in madness) ; though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown, are possible only through the reality of ex ternal objects. The eole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general. Whether this or that supposed experience be purely imaginary, must be dis covered from its particular determinations, and by comparing
these with the criteria of all real experience.
Finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions. Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively h priori, that relatively to some other previously given existence, -- cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception part, -- the necessity of existence can never be cognised from conceptions, but always, on the contrary, from its connection with that which an object of perception. But the only existence cognized, nnder the condition of other given phenomena, as necessary, the existence of effects from given causes in conformity with the laws of causality.
consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognise, and that not immediately, but by means of the existence of ether states given perception, according to
has not of intuition, which, in its cha any predicate
this
racter of permanence, could serve as correlate to the deter mination of time in the internal sense --in the same way as impenetrability is the correlate of matter as an empirical intuition.
169
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It is
is a
a
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? 170 TBANSCENDENTAL DOCTBIKB.
empirical laws of causality. Hence it follows, that tbe crite>> rion of necessity is to be found only in the law of a possible experience, --that every thing which happens is determined ii priori in the phenomenon by its cause. Thus we cognise only the necessity of effects in nature, the causes of which are given us. Moreover, the criterion of necessity in exist ence possesses no application beyond the field of possible ex perience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or as something that happens a>d has a beginning. Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect) . Every thing that happens is hypothetically necessary, is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist. Hence the proposition, Nothing happens by blind chance (in mundo non datur casus), is an h priori law "of nature. The case is the same with the proposition, Necessity in nature is not blind, that conditioned,
? consequently intelligible necessity (non datur fatum). Both laws subject the play of change to nature things (as phenomena), or, which the same
thing, to the unity of the understanding, and through the un derstanding alone can changes belong to an experience, as the synthetical unity of phenomena. Both belong to the class of dynamical principles. The former properly conse quence of the principle of causality -- one of the analogies of experience. The latter belongs to the principles of modality, which to the determination of causality adds the conception of necessity, which itself, however, subject to rule of the understanding. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus) and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two pheno mena (non datur hiatus), --for we can so express the principle,
that experience can admit nothing which proves the existence of vacuum, or which even admits as part of an empirical synthesis. For, as regards vacuum or void, which we may cogitate as out and beyond of the field of possible experience
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a
;
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a is
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is, it is
? REFUTATION OT IDEALISM.
171
(the world), such a question cannot come before tbe tribunal of mere understanding, which decides only upon questions that concern the employment of given phenomena for the construction of empirical cognition. It is rather a problem for ideal reason, which passes beyond the sphere of a pos sible experience, and aims at forming a judgment of that which surrounds and circumscribes and the proper place for the consideration of the transcendental dialectic. These four propositions, In mundo non datur hiatus, non datur sullus, non datur casus, non datur fatum, as well as all principles of transcendental origin, we could very easily exhibit in their proper order, that is, in conformity with the order of the cate gories, and assign to each its proper place. But the already practised reader will do this for himself, or discover the clue to such an arrangement. But the combined result of all simply this, to admit into the empirical synthesis nothing which might cause a break in or be foreign to the under
standing and the continuous connection of all phenomena, that the unity of the conceptions of the understanding. For in the understanding alone the unity of experience, in which all perceptions must have their assigned place, possible.
Whether the field of possibility be greater than that ot reality, and whether the field of the latter be itself greater than that of necessity, are interesting enough questions, and
? of synthetical solution, questions, however, which come under the jurisdiction of reason alone. For they are tantamount to asking, whether all things as phenomena do without exception belong to the complex and connected
whole of single experience, of which every given perception part, part which therefore cannot be conjoined with any other phenomena -- or, whether my perceptions can belong to more than one possible experience? The understanding gives
to experience, according to the subjective and formal condi tions, of sensibility as well as of apperception, the rules which alone make this experience possible. Other forms of ntui tion, besides those of space and time, other forms of under standing besides the discursive forms of thought, or of cog nition means of conceptions, we can neither imagine nor make intelligible to ourselves and even we could, they would still not belong to experience, which the only mode of cognition which objects are presented to us. Whcthei
quite capable
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aa
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;
it is
is a
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is,
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? 172 TKAJfSCENDENTAX DOCTRINE.
other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation bring with the synthesis of that which is given. Moreover, the poverty of the usual argu ments which go to prove the existence of a vast sphere of pos
sibility, of which all that is real (every object of experience)
is but a small part, is very remarkable. " All real is possible ;"
from this follows naturally, according to the logical laws of
conversion, the particular proposition, " " Some possible is
real. " Now this seems to be equivalent to Much is possible
that is not real. " No doubt it does seem as if we ought to
consider the sum of the possible to be gr? ater than that of
the real, from the fact that something must be added to the
former to constitute the latter. But this notion of adding to
the possible is absurd.
For that which is not in the sum of
the possible, and consequently requires to be added to
manifestly impossible. In addition to accordance with the
formal conditions of experience, the understanding requires connection with some perception but that which connected
with this perception, real, even although not immediately perceived. But that another series of phenomena, in com plete coherence with that which given in perception, con sequently more than one all-embracing experience possible,
an inference which cannot be concluded from the data given us by experience, and still less without any data at all. That which possible only under conditions which are them selves merely possible, not possible in any respect. And vet we can find no more certain ground on which to base the dis cussion of the question whether the sphere of possibility wider than that of experience.
have merely mentioned these questions, that in treating of the conception of the understanding, there might be no omission of anything that, in the common opinion, belongs to them. In reality, however, the notion of absolute possibility (possibility which valid in every respect) not mere con ception of the understanding, which can be employed empi rically, but belongs to reason alone, which passes the bounds of nll empirical use of the understanding. We have, therefore, contented ourselves with merely critical remark, leaving the sulijpc! to be explained t|ie sequel.
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? ttEftrtATiolr or idealism.
I7d
Before concluding this fourth section, and at the same time the system of all principles of the pure understanding, it seems proper to mention the reasons which induced me to term the principles of modality postulates. This expression I do not here use in the sense which some more recent philoso phers, contrary to its meaning with mathematicians, to whom the word properly belongs, attach to it--that of a proposition, namely, immediately certain, requiring neither deduction nor proof. For in the case of synthetical propositions, however evident they may be, we accord to them without deduction, and merely on the strength of their own pretensions, unqualified belief, all critique of the understanding entirely lost and, as there no want of bold pretensions, which the common belief (though for the philosopher this no credential) does not reject, the understanding lies exposed to every delusion and conceit, without the power of refusing its assent to those as sertions, which, though illegitimate, demand acceptance as veritable axioms. When, therefore, to the conception of thing an a priori determination synthetically added, such proposition must obtain, not proof, at least deduction of the legitimacy of its assertion.
The principles of modality are, however, not objectively synthetical, for the predicates of possibility, reality, and ne cessity do not the least augment the conception of that of which they are affirmed, inasmuch as they contribute nothing to the representation of the object. But as they are, never theless, always synthetical, they are so merely subjectively. That to say, they have reflective power, and apply to the conception of thing, of which, in other respects, they affirm nothing, the faculty of cognition in which the conception originates and has its seat. So that the conception merely agree with the formal conditions of experience, its object called possible; ifitisin connection with perception, and deter mined thereby, the object real determined according to conceptions means of the connection of perceptions, the object called necessary. The principles of modality therefore predicate of conception nothing more than the pro cedure of the faculty of cognition which generated it. Now postulate in mathematics practical proposition which con tains nothing but the synthesis by which we present an object t"o ourselves, and produce the conception of for example--
With given line, to describe circle upon plane, froir
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? 174 VUS. S SUESDENTAL DOCTlitNE.
a given point ; and such a proposition does not admit of proof, because the procedure, which it requires, is exactly that by which alone it is possible to generate the conception of such a figure. With the same right, accordingly, can we postulate the principles of modality, because they do not aug ment* the conception of a thing, but merely indicate the manner in which it is connected with the faculty of cognition.
GENEBAL EEMAKK ON TUE SYSTEM OF PRINCIPLES.
It is very remarkable that we cannot perceive the possibility of a thing from the category alone, but must always have an intuition, by which to make evident the objective reality of the pure conception of the understanding. Take, for ex ample, the categories of relation. How (1) a thing can exist only as a subject, and not as a mere determination of other things, that is, can be substance ,. or how (2), because something exists, some other thing must exist, consequently how a thing can be a cause ; or (3) how, when several tilings exist, from the fact that one of these things exists, some consequence to the others follows, and reciprocally, and in this way a community of substances can be possible --are questions whose solution cannot be obtained from mere con ceptions. The very same is the case with the other cate gories; for example, how a thing can be of the same sort with many others, that can be quantity, and so on. So long as we have not intuition we cannot know, whether we do
really think an object by the categories, and where an object can anywhere be found to cohere with them, and thus the truth established, that the categories are not in themselves cognitions, but mere forms of thought for the construction of cognitions from given intuitions. For the same reason
true that from categories alone no synthetical proposition can be made. For example, " In every existence there sub stance," that something that can exist only as subject and not as mere predicate or, "everything quantity," -- to construct propositions such as these, we require something
? When think the reality of thing, do really think more than the possibility, but not in the thing for that can never contain more in rea lity than was contained in its complete possibility. But while the notion of possibility merely the notion of position of thing in relation to the understanding (its empirical use), reality the conjunction of tha thins Vfith perception.
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a
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;
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? OlT THE BTBTEtt OF PRtKCtPLES.
176
to enable ua to go out beyond the given conception and con nect another with it. For the same reason the attempt to prove a synthetical proposition by means of mere conceptions
for example, " Everything that exists contingently has a cause,' has never succeeded. We could never get further than prov ing that, without this relation to conceptions, we could not conceive the existence of the contingent, that could not priori through the understanding cognize the existence of such
thing but does not hence follow that this also the
condition of the possibility of the thing itself that said to be
contingent. If, accordingly, we look back to our proof of the principle of causality, we shall find that we were able to
as valid only of objects of possible experience, and, indeed, only as itself the principle of the possibility of expe rience, consequently of the cognition of an object given empirical intuition, and not from mere conceptions. That, however, the proposition, " Everything that contingent must have cause," evident to every one merely from con ceptions, not to be denied. But in this case the conception of the contingent cogitated as involving not the category of modality (as that the non-existence of which can be conceived), but that of relation (as that which can exist only as the con sequence of something else), and so really an identical proposition, '* That which can exist only as consequence, has cause. " In fact, when we have to give examples of con tingent existence, we always refer to changes, and not merely to the possibility of conceiving the opposite. * But change
an event, which, as such, possible only through cause, and considered per te its non-existence therefore possible, and we become cognizant of its contingency from the fact
? We can easily conceive the non-existence of matter but the ancients did not thence infer its contingency. But even the alternation of the existence and non-existence of given state in thing, in which all change consists, by no means proves the contingency of that state --the ground of proof being the reality of its opposite. For example, body in state of rest after motion, but we cannot infer the contingency of the mo tion from the fact that the former the opposite of the latter. For this opposite merely logical and not real opposite to the other. If we wish to demonstrate the contingency of the motion, what we ought to prove is, that, instead of the motion which took place in the preceding point of time, was possible for the botSy to hive been then in iest, not.
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that it can exist only as the effect of a cause. Hence, if a
thing is assumed to be contingent, it is an analytical proposi tion to say, it has a cause.
But it is still more remarkable that, to understand the pos sibility of things according to the categories, and thus to de monstrate the objective reality of the latter, we require not merely intuitions, but external intuitions. If, for example, we take the pure conceptions of relation, we find that (1) for
the purpose of presenting to the conception of substance some- ihing permanent in intuition corresponding thereto, and thus of demonstrating the objective reality of this conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of con tinual flow ; (2) in order to represent change as the intuition corresponding to the conception of causality, we require the representation of motion as change in space ; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited, Change is the connection of determinations contradictorily opposed to each other in the existence of one and the same thing. Now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition ; and this intuition is the motion of a point in space ; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible. For, in order to make even internal change cogitable, we require to repre sent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to empioy external intuition to be able to represent the successive existence of ourselves in different states. The proper ground of this hvt
that all change to be perceived as change prc-supposes something permanent in intuition, while in the internal sense no permanent intuition to be found. Lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in tpnee. For how ca. i we conceive the possibility of coramu
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177
nity, that when several substances exist, that surne cfiFect on the existence of the one follows from the existence of the other, and reciprocally, and therefore that, because something exists in the latter, something else must exist in the former, which could not be understood from its own existence alone For this the very essence of community -- which incon ceivable as property of things which are perfectly isolated. Hence, Leibnitz, in attributing to the substances of the world --as cogitated the understanding alone -- community, re quired the mediating aid of divinity for, from their ex istence, such property seemed to him with justice incon ceivable. But we can very easily conceive the possibility of community (of substances as phsenomena) we represent them to ourselves as in space, consequently in external intui tion. For external intuition contains in itself priori formal external relations, as the conditions of the possibility of the real relations of action and reaction, and therefore of the pos sibility of comnmnity. With the same ease can be demon strated, that the possibility of things as quantities, and conse quently the objective reality of the category of quantity, cau be grounded only in external intuition, and that its means alone the notion of quantity appropriated by the internal
sense. But must avoid prolixity, and leave the task of lustrating this by examples to the reader's own reflection.
The above remarks are of the greatest importance, not only for the confirmation of our previous confutation of idealism, but still more, when the subject of self-cognition mere internal consciousness and the determination of our own na ture without the aid of external empirical intuitions under discussion, for the indication of the grounds of the possibility of such cognition.
The result of the whole of this part of the Analytic of Principles is, therefore --All principles of the pure understand ing are nothing more than a priori principles of the possibi lity of experience, and to experience alone do all priori syn thetical propositions apply and relate--indeed, their possibility itself rests entirely on this relation.
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TKAN8CENDENTAL DOCTRINB.
178
01? THE GBOUND OF THE DIVISION OF ALL OBJECTS INTO PHENOMENA AND NOUMENA.
We have now not only traversed the region of the pure un
TRANSCENDENTAL DOCTRINE OF THE FACULTY OF JUDGMENT,
ob Analytic of Princifles.
CHAPTER III.
? and carefully surveyed every part of but we have also measured and assigned to everything therein its
But this land an island, and enclosed
proper place.
nature herself within unchangeable limits.
truth (an attractive word), surrounded
ocean, the region of illusion, where many
an iceberg, seems to the mariner, on his voyage of discovery,
new country, and while constantly deluding him with vain hopes, engages him in dangerous adventures, from which lie never can desist, and which yet he never can bring to ter mination. But before venturing upon this sea, in order to explore its whole extent, and to arrive at certainty whether anything to be discovered there, will not be with out advantage we cast our eyes upon the chart of the land that we are about to leave, and to ask ourselves, firstly, whether we cannot rest perfectly contented with what con tains, or whether we must not of necessity be contented with
we can find nowhere else solid foundation to build upon and, secondly, what title we possess this land itself, and how we hold secure against all hostile claims? Although, in the course of our analytic, we have already given sufficient answers to these questions, yet summary recapitulation of these solutions may be useful in strengthening our conviction,
uniting in one poi. it the momenta of the arguments.
We have seen that everything which the understanding
draws from itself, without borrowing from experience, never theless possesses only for the behoof and use of experience. The principles of the pure understanding, whether constitu tive priori (as the mathematical principles), or merely regu lative (as the dynamical), contain nothing but the pure schema,
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the land of wide and stormy fog-bank, many
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. ts unity from the synthetical unity which the understanding, originally and from itself, imparts to the synthesis of the ima gination in relation to apperception, and in d priori relation to and agreement with which phenomena, as data for a pos sible cognition, must stand. But although these rules of the understanding are not only & priori true, but the very source of all truth, that of the accordance of our cognition with objects, and on this ground, that they contain the basis of the
possibility of experience, as the ensemble* of all cognition, seems to us not enough to propound what true -- we desire also to be told what we want to know. If, then, we leari> nothing more this critical examination, than what we shoult. have practised in the merely empirical use of the understand ing, without any such subtle enquiry, the presumption is, that the advantage we reap from not worth the labour be stowed upon it. It may certainly be answered, that no rash curiosity more prejudicial to the enlargement of our know ledge than that which must know beforehand the utility of this or that piece of information which we seek, before we have entered on the needful investigations, and before one could form the least conception of its utility, even though were placed before our eyes. But there one advantage in such transcendental enquiries which can he made comprehen sible to the dullest and most reluctant learner --this, namely, that the understanding which occupied merely with empiri cal exercise, and does not reflect on the sources of its own cognition, may exercise its functions very well and very suc
cessfully, but quite unable to do one thing, and that of very great importance, to determine, namely, the bounds that limit its employment, and to know what lies within or without its own sphere. This purpose can be obtained only by such profound investigations as we have instituted. But cannot distinguish whether certain questions lie within its horizon or not, can never be sure either as to its claims or possessions, but must lay its account with many humiliating corrections, when transgresses, as unavoidably will, the limits of its own territory, and loses itself in fanciful opinions and blinding illusions.
? * Inbegriff. The word continent, in the sense of tt at which oonUini the content (inkalt), might be allowed to use an old word in new
? ease, would exactly hit the meaning. -- TV.
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That Ine understanding, therefore, cannot make of its & priori principles, or even of its conceptions other than an empirical use, is a proposition which leads to the most impor tant results. A transcendental use is made of a conception in a fundamental proposition or principle, when it is referred to things in general and considered as things in themselves ; an empirical use, when it is referred merely to phenomena, that to objects of possible experience. That the latter use of conception the only admissible one, evident from the reasons followiug. For every conception are requisite,
firstly, the logical form of conception (of thought) in general and, secondly, the possibility of presenting to this an object to which may apply. Failing this latter, has no sense, and
utterly void of content, although may contain the logical function for constructing conception from certain data. Now object cannot be given to conception otherwise than by in tuition, and, even pure intuition antecedent to the object
? priori possible, this pure intuition can itself obtain objec tive validity only from empirical intuition, of which itself but the form. All conceptions, therefore, and with them all principles, however high the degree of their a priori possibi lity, relate to empirical intuitions, that to data towards possible experience. Withr,ut this they possess no objective validity, but are mere play of imagination or of understand ing with images or notions. Let us take, for example, the conceptions of mathematics, and first in its pure intuitions.
" Space has three dimensions" -- " Between two points there can be only one straight line," &c. Although all these prin ciples, and the representation of the object with which this science occupies itself are generated the mind entirely priori, they would nevertheless have no significance, we were not always able to exhibit their significance in and means of pbsenomena (empirical objects). Hence requi site that an abstract conception be made sensuous, that that an object corresponding to in intuition be forthcoming, otherwise the conception remains, as we say, without sense, that without meaning. Mathematics fulfils this require ment by the construction of the figure, which phenome- non evident to the senses. The same science finds support and significance in number this in its turn finds in the finger* or in counters, or in lines and points. The conception
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itself is always produced ct priori, together with the synthetical principles or formulas from such conceptions ; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain i priori.
That this is also the case with all of the categories and the
principles based upon them, is evident from the fact, that we
cannot render intelligible the possibility of an object corre sponding to them, without having recourse to the conditions ot
sensibility, consequently, to the form of phsenomena, to which, as their only proper objects, their use must therefore be con fined, inasmuch as, if this condition is removed, all signifi cance, that is, all relation to an object disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions.
The conception of quantity cannot be explained except by saying that it is the determination of a thing whereby it can be cogitated how many times one is placed in it. * But this " how many times" is based upon successive repetition, con sequently upon time and the synthesis of the homogeneous therein. Reality, in contradistinction to negation, can be ex plained only by cogitating a time which is either filled there with or is void. If I leave out the notion of permanence (which is existence in all time), there remains in the concep tion of substance nothing but the logical notion of subject, a notion of which I endeavour to realise by representing to myself something that can exist only as a subject. But not only am I perfectly ignorant of any conditions under which this logical prerogative can belong to a thing, I can make no thing out of the notion, and draw no inference from because no object to which to apply the conception determined, and we consequently do not know whether has any meaning at all. In like manner, leave out the notion of time, in which something follows upon some other thing in conformity with rule, can find nothing in the pure category, except that there something of such sort that from con clusion may be drawn as to the existence of some other thing.
Kant's meaning is, that we cannot have any conception of tha size, quantity, 4c. , of thing, without cogitating or constructing arbitrarily unit, which shall be the standard of measurement. This observable weights, measures, &c. Number the schema of quantity. -- Tr.
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But in this case it would not only be impossible to distinguish between a cause and an effect, but, as this power to draw con clusions requires conditions of which I am quite ignorant, the conception is not determined as to the mode in which it ought to apply to an object. The so-called principle, Everything that is contingent has a cause, comes with a gravity and sell- nssumed authority that seems to require no support from without. But, I ask, what is meant by contingent? The answer that the non-existence of which possible. But should like very well to know, by what means this possibility of non-existence to be cognized, we do not represent to ourselves succession in the series of phenomena, and in this Succession an existence which follows non-existence, or conversely, consequently, change. For to say, that the non existence of thing not self-contradictory, lame appeal to logical condition, which no doubt necessary condition of the existence of the conception, but far from being sufficient for the real objective possibility of non-existence.
? can annihilate in thought every existing substance without self-contradiction, but cannot infer from this their objective contingency existence, that to say, the possibility of their non-existence in itself. As regards the category of commu nity, may easily be inferred that, as the pure categories of snbstance and causality are incapable of definition and ex planation sufficient to determine their object without the aid of intuition, the category of reciprocal causality in the relation of substances to each other (commercium) just as little sus ceptible thereof. Possibility, Existence, and Necessity nobody has ever yet been able to explain without being guilty of mani fest tautology, when the definition has been drawn entirely from the pure understanding. For the substitution of the
logical possibility of the conception --the condition of which that be not self-contradictory, for the transcendental pos sibility of things -- the condition of which that there be an object corresponding to the conception, trick which can only deceive the inexperienced. *
? In one word, to none of these conceptions belongs corresponding object, and consequently their real possibility cannot be demonstrated, we take away sensuous intuition --the only intuition which we possess, and there then remains nothing but the logical possibility, that is, the fact that the conception or thought possible -- which, howe'er, not the question what we want to know being, whether relates to an bject
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It follows incontestably, that the purr conception* of the understanding are incapable of transcendental, and must always ie of empirical use alone, and that the principles of the pure understanding relate only to the general conditions of a pos sible experience, to objects of the senses, and never to things in general, apart from the mode in which we intuite them.
Transcendental Analytic has accordingly this important re mit, to wit, thai the understanding is competent to effect nothing cL priori, except the anticipation of the form of a pos sible experience in general, and, that, as that which is not phe nomenon cannot be an object of experience, it can never overstep the limits of sensibility, within which alone objects are presented to us. Its principles are merely principles of the exposition of phenomena, and the proud name of an Ontology, which professes to present synthetical cognitions & priori of things in general in a systematic doctrine, must give place to the modest title of analytic of the pure understanding.
Thought is the act of referring a given intuition to an object. If the mode of this intuition is unknown to us, the object is
an object, but merely expresses the thought of an object in general, according to different modes. Now, to employ conception, the function of judgment required, by which au object subsumed under the conception, consequently the at least formal condition, under which something can be given in intuition. Failing this condition of judgment (schema), sub- sumption impossible for there in such case nothing given, which may be subsumed under the conception. The merely transcendental use of the categories therefore, in fact, no use at all, and has no determined, or even, as regards its form, determinable object.