The Critique of Pure Reason - Immanuel Kant (find a book to read txt) 📗

period elapsed before physics entered on the highway of science. For it is only about a century and a half since the wise Bacon gave a new direction to physical studies, or rather—as others were already on the right track—imparted fresh vigour to the pursuit of this new direction. Here, too, as in the case of mathematics, we find evidence of a rapid intellectual revolution. In the remarks which follow I shall confine myself to the empirical side of natural science.

When Galilei experimented with balls of a definite weight on the inclined plane, when Torricelli caused the air to sustain a weight which he had calculated beforehand to be equal to that of a definite column of water, or when Stahl, at a later period, converted metals into lime, and reconverted lime into metal, by the addition and subtraction of certain elements; [Footnote: I do not here follow with exactness the history of the experimental method, of which, indeed, the first steps are involved in some obscurity.] a light broke upon all natural philosophers. They learned that reason only perceives that which it produces after its own design; that it must not be content to follow, as it were, in the leading-strings of nature, but must proceed in advance with principles of judgement according to unvarying laws, and compel nature to reply its questions. For accidental observations, made according to no preconceived plan, cannot be united under a necessary law. But it is this that reason seeks for and requires. It is only the principles of reason which can give to concordant phenomena the validity of laws, and it is only when experiment is directed by these rational principles that it can have any real utility. Reason must approach nature with the view, indeed, of receiving information from it, not, however, in the character of a pupil, who listens to all that his master chooses to tell him, but in that of a judge, who compels the witnesses to reply to those questions which he himself thinks fit to propose. To this single idea must the revolution be ascribed, by which, after groping in the dark for so many centuries, natural science was at length conducted into the path of certain progress.

We come now to metaphysics, a purely speculative science, which occupies a completely isolated position and is entirely independent of the teachings of experience. It deals with mere conceptions—not, like mathematics, with conceptions applied to intuition—and in it, reason is the pupil of itself alone. It is the oldest of the sciences, and would still survive, even if all the rest were swallowed up in the abyss of an all-destroying barbarism. But it has not yet had the good fortune to attain to the sure scientific method. This will be apparent; if we apply the tests which we proposed at the outset. We find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms. We find it compelled to retrace its steps in innumerable instances, and to abandon the path on which it had entered, because this does not lead to the desired result. We find, too, that those who are engaged in metaphysical pursuits are far from being able to agree among themselves, but that, on the contrary, this science appears to furnish an arena specially adapted for the display of skill or the exercise of strength in mock-contests—

a field in which no combatant ever yet succeeded in gaining an inch of ground, in which, at least, no victory was ever yet crowned with permanent possession.

This leads us to inquire why it is that, in metaphysics, the sure path of science has not hitherto been found. Shall we suppose that it is impossible to discover it? Why then should nature have visited our reason with restless aspirations after it, as if it were one of our weightiest concerns? Nay, more, how little cause should we have to place confidence in our reason, if it abandons us in a matter about which, most of all, we desire to know the truth—and not only so, but even allures us to the pursuit of vain phantoms, only to betray us in the end? Or, if the path has only hitherto been missed, what indications do we possess to guide us in a renewed investigation, and to enable us to hope for greater success than has fallen to the lot of our predecessors?

It appears to me that the examples of mathematics and natural philosophy, which, as we have seen, were brought into their present condition by a sudden revolution, are sufficiently remarkable to fix our attention on the essential circumstances of the change which has proved so advantageous to them, and to induce us to make the experiment of imitating them, so far as the analogy which, as rational sciences, they bear to metaphysics may permit. It has hitherto been assumed that our cognition must conform to the objects; but all attempts to ascertain anything about these objects a priori, by means of conceptions, and thus to extend the range of our knowledge, have been rendered abortive by this assumption. Let us then make the experiment whether we may not be more successful in metaphysics, if we assume that the objects must conform to our cognition. This appears, at all events, to accord better with the possibility of our gaining the end we have in view, that is to say, of arriving at the cognition of objects a priori, of determining something with respect to these objects, before they are given to us. We here propose to do just what Copernicus did in attempting to explain the celestial movements. When he found that he could make no progress by assuming that all the heavenly bodies revolved round the spectator, he reversed the process, and tried the experiment of assuming that the spectator revolved, while the stars remained at rest. We may make the same experiment with regard to the intuition of objects. If the intuition must conform to the nature of the objects, I do not see how we can know anything of them a priori. If, on the other hand, the object conforms to the nature of our faculty of intuition, I can then easily conceive the possibility of such an a priori knowledge. Now as I cannot rest in the mere intuitions, but—if they are to become cognitions—must refer them, as representations, to something, as object, and must determine the latter by means of the former, here again there are two courses open to me. Either, first, I may assume that the conceptions, by which I effect this determination, conform to the object—and in this case I am reduced to the same perplexity as before; or secondly, I may assume that the objects, or, which is the same thing, that experience, in which alone as given objects they are cognized, conform to my conceptions—and then I am at no loss how to proceed. For experience itself is a mode of cognition which requires understanding. Before objects, are given to me, that is, a priori, I must presuppose in myself laws of the understanding which are expressed in conceptions a priori. To these conceptions, then, all the objects of experience must necessarily conform. Now there are objects which reason thinks, and that necessarily, but which cannot be given in experience, or, at least, cannot be given so as reason thinks them. The attempt to think these objects will hereafter furnish an excellent test of the new method of thought which we have adopted, and which is based on the principle that we only cognize in things a priori that which we ourselves place in them.*

[*Footnote: This method, accordingly, which we have borrowed from the natural philosopher, consists in seeking for the elements of pure reason in that which admits of confirmation or refutation by experiment. Now the propositions of pure reason, especially when they transcend the limits of possible experience, do not admit of our making any experiment with their objects, as in natural science. Hence, with regard to those conceptions and principles which we assume a priori, our only course ill be to view them from two different sides. We must regard one and the same conception, on the one hand, in relation to experience as an object of the senses and of the understanding, on the other hand, in relation to reason, isolated and transcending the limits of experience, as an object of mere thought. Now if we find that, when we regard things from this double point of view, the result is in harmony with the principle of pure reason, but that, when we regard them from a single point of view, reason is involved in self-contradiction, then the experiment will establish the correctness of this distinction.]

This attempt succeeds as well as we could desire, and promises to metaphysics, in its first part—that is, where it is occupied with conceptions a priori, of which the corresponding objects may be given in experience—the certain course of science. For by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience—neither of which was possible according to the procedure hitherto followed. But from this deduction of the faculty of a priori cognition in the first part of metaphysics, we derive a surprising result, and one which, to all appearance, militates against the great end of metaphysics, as treated in the second part. For we come to the conclusion that our faculty of cognition is unable to transcend the limits of possible experience; and yet this is precisely the most essential object of this science.

The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. Here we are enabled to put the justice of this estimate to the test. For that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned, which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions. Now, if it appears that when, on the one hand, we assume that our cognition conforms to its objects as things in themselves, the unconditioned cannot be thought without contradiction, and that when, on the other hand, we assume that our representation of things as they are given to us, does not conform to these things as they are in themselves, but that these objects, as phenomena, conform to our mode of representation, the contradiction disappears: we shall then be convinced of the truth of that which we began by assuming for the sake of experiment; we may look upon it as established that the unconditioned does not lie in things as we know them, or as they are given to us, but in things as they are in themselves, beyond the range of our cognition.*

[*Footnote: This experiment of pure reason has a great similarity to that of the chemists, which they term the experiment of reduction, or, more usually, the synthetic process. The analysis of the metaphysician separates pure cognition a priori into two heterogeneous elements, viz., the cognition of things as phenomena, and of things in themselves. Dialectic combines these again into harmony with the necessary rational idea of the unconditioned, and finds that this harmony never results except through the above distinction, which is, therefore, concluded to be just.]

But, after we have thus denied the power of speculative reason to make any progress in the sphere of the supersensible, it still remains for our consideration whether data do not exist in practical cognition which may enable us to determine the