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

which we can form either a conception or an idea, are threefold: 1. The relation to the subject; 2. The relation to the manifold of the object as a phenomenon; 3. The relation to all things in general.

Now all pure conceptions have to do in general with the synthetical unity of representations; conceptions of pure reason (transcendental ideas), on the other hand, with the unconditional synthetical unity of all conditions. It follows that all transcendental ideas arrange themselves in three classes, the first of which contains the absolute (unconditioned) unity of the thinking subject, the second the absolute unity of the series of the conditions of a phenomenon, the third the absolute unity of the condition of all objects of thought in general.

The thinking subject is the object-matter of Psychology; the sum total of all phenomena (the world) is the object-matter of Cosmology; and the thing which contains the highest condition of the possibility of all that is cogitable (the being of all beings) is the object-matter of all Theology. Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). Understanding cannot originate even the outline of any of these sciences, even when connected with the highest logical use of reason, that is, all cogitable syllogisms-for the purpose of proceeding from one object (phenomenon) to all others, even to the utmost limits of the empirical synthesis. They are, on the contrary, pure and genuine products, or problems, of pure reason.

What modi of the pure conceptions of reason these transcendental ideas are will be fully exposed in the following chapter. They follow the guiding thread of the categories. For pure reason never relates immediately to objects, but to the conceptions of these contained in the understanding. In like manner, it will be made manifest in the detailed explanation of these ideas—how reason, merely through the synthetical use of the same function which it employs in a categorical syllogism, necessarily attains to the conception of the absolute unity of the thinking subject—how the logical procedure in hypothetical ideas necessarily produces the idea of the absolutely unconditioned in a series of given conditions, and finally—how the mere form of the disjunctive syllogism involves the highest conception of a being of all beings: a thought which at first sight seems in the highest degree paradoxical.

An objective deduction, such as we were able to present in the case of the categories, is impossible as regards these transcendental ideas. For they have, in truth, no relation to any object, in experience, for the very reason that they are only ideas.

But a subjective deduction of them from the nature of our reason is possible, and has been given in the present chapter.

It is easy to perceive that the sole aim of pure reason is the absolute totality of the synthesis on the side of the conditions, and that it does not concern itself with the absolute completeness on the Part of the conditioned. For of the former alone does she stand in need, in order to preposit the whole series of conditions, and thus present them to the understanding a priori. But if we once have a completely (and unconditionally) given condition, there is no further necessity, in proceeding with the series, for a conception of reason; for the understanding takes of itself every step downward, from the condition to the conditioned. Thus the transcendental ideas are available only for ascending in the series of conditions, till we reach the unconditioned, that is, principles.

As regards descending to the conditioned, on the other hand, we find that there is a widely extensive logical use which reason makes of the laws of the understanding, but that a transcendental use thereof is impossible; and that when we form an idea of the absolute totality of such a synthesis, for example, of the whole series of all future changes in the world, this idea is a mere ens rationis, an arbitrary fiction of thought, and not a necessary presupposition of reason.

For the possibility of the conditioned presupposes the totality of its conditions, but not of its consequences. Consequently, this conception is not a transcendental idea—and it is with these alone that we are at present occupied.

Finally, it is obvious that there exists among the transcendental ideas a certain connection and unity, and that pure reason, by means of them, collects all its cognitions into one system. From the cognition of self to the cognition of the world, and through these to the supreme being, the progression is so natural, that it seems to resemble the logical march of reason from the premisses to the conclusion.* Now whether there lies unobserved at the foundation of these ideas an analogy of the same kind as exists between the logical and transcendental procedure of reason, is another of those questions, the answer to which we must not expect till we arrive at a more advanced stage in our inquiries. In this cursory and preliminary view, we have, meanwhile, reached our aim. For we have dispelled the ambiguity which attached to the transcendental conceptions of reason, from their being commonly mixed up with other conceptions in the systems of philosophers, and not properly distinguished from the conceptions of the understanding; we have exposed their origin and, thereby, at the same time their determinate number, and presented them in a systematic connection, and have thus marked out and enclosed a definite sphere for pure reason.

[*Footnote: The science of Metaphysics has for the proper object of its inquiries only three grand ideas: GOD, FREEDOM, and IMMORTALITY, and it aims at showing, that the second conception, conjoined with the first, must lead to the third, as a necessary conclusion. All the other subjects with which it occupies itself, are merely means for the attainment and realization of these ideas. It does not require these ideas for the construction of a science of nature, but, on the contrary, for the purpose of passing beyond the sphere of nature. A complete insight into and comprehension of them would render Theology, Ethics, and, through the conjunction of both, Religion, solely dependent on the speculative faculty of reason. In a systematic representation of these ideas the above-mentioned arrangement—the synthetical one—would be the most suitable; but in the investigation which must necessarily precede it, the analytical, which reverses this arrangement, would be better adapted to our purpose, as in it we should proceed from that which experience immediately presents to us—psychology, to cosmology, and thence to theology.]

BOOK II.

OF THE DIALECTICAL PROCEDURE OF PURE REASON.

It may be said that the object of a merely transcendental idea is something of which we have no conception, although the idea may be a necessary product of reason according to its original laws. For, in fact, a conception of an object that is adequate to the idea given by reason, is impossible. For such an object must be capable of being presented and intuited in a Possible experience. But we should express our meaning better, and with less risk of being misunderstood, if we said that we can have no knowledge of an object, which perfectly corresponds to an idea, although we may possess a problematical conception thereof.

Now the transcendental (subjective) reality at least of the pure conceptions of reason rests upon the fact that we are led to such ideas by a necessary procedure of reason. There must therefore be syllogisms which contain no empirical premisses, and by means of which we conclude from something that we do know, to something of which we do not even possess a conception, to which we, nevertheless, by an unavoidable illusion, ascribe objective reality. Such arguments are, as regards their result, rather to be termed sophisms than syllogisms, although indeed, as regards their origin, they are very well entitled to the latter name, inasmuch as they are not fictions or accidental products of reason, but are necessitated by its very nature. They are sophisms, not of men, but of pure reason herself, from which the Wisest cannot free himself. After long labour he may be able to guard against the error, but he can never be thoroughly rid of the illusion which continually mocks and misleads him.

Of these dialectical arguments there are three kinds, corresponding to the number of the ideas which their conclusions present. In the argument or syllogism of the first class, I conclude, from the transcendental conception of the subject contains no manifold, the absolute unity of the subject itself, of which I cannot in this manner attain to a conception. This dialectical argument I shall call the transcendental paralogism. The second class of sophistical arguments is occupied with the transcendental conception of the absolute totality of the series of conditions for a given phenomenon, and I conclude, from the fact that I have always a self-contradictory conception of the unconditioned synthetical unity of the series upon one side, the truth of the opposite unity, of which I have nevertheless no conception. The condition of reason in these dialectical arguments, I shall term the antinomy of pure reason.

Finally, according to the third kind of sophistical argument, I conclude, from the totality of the conditions of thinking objects in general, in so far as they can be given, the absolute synthetical unity of all conditions of the possibility of things in general; that is, from things which I do not know in their mere transcendental conception, I conclude a being of all beings which I know still less by means of a transcendental conception, and of whose unconditioned necessity I can form no conception whatever.

This dialectical argument I shall call the ideal of pure reason.

CHAPTER I. Of the Paralogisms of Pure Reason.

The logical paralogism consists in the falsity of an argument in respect of its form, be the content what it may. But a transcendental paralogism has a transcendental foundation, and concludes falsely, while the form is correct and unexceptionable. In this manner the paralogism has its foundation in the nature of human reason, and is the parent of an unavoidable, though not insoluble, mental illusion.

We now come to a conception which was not inserted in the general list of transcendental conceptions, and yet must be reckoned with them, but at the same time without in the least altering, or indicating a deficiency in that table. This is the conception, or, if the term is preferred, the judgement, “I think.” But it is readily perceived that this thought is as it were the vehicle of all conceptions in general, and consequently of transcendental conceptions also, and that it is therefore regarded as a transcendental conception, although it can have no peculiar claim to be so ranked, inasmuch as its only use is to indicate that all thought is accompanied by consciousness. At the same time, pure as this conception is from empirical content (impressions of the senses), it enables us to distinguish two different kinds of objects. “I,” as thinking, am an object of the internal sense, and am called soul. That which is an object of the external senses is called body. Thus the expression, “I,” as a thinking being, designates the object-matter of psychology, which may be called “the rational doctrine of the soul,” inasmuch as in this science I desire to know nothing of the soul but what, independently of all experience (which determines me in concreto), may be concluded from this conception “I,” in so far as it appears in all thought.

Now, the rational doctrine of the soul is really an undertaking of this kind. For if the smallest empirical element of thought, if any particular perception of my internal state, were to be introduced among the grounds of cognition of this science, it would not be a rational, but an empirical doctrine of the soul. We