The Critique of Pure Reason by Immanuel Kant (latest books to read .txt) 📕

the general condition of its judgement (the conclusion), and a syllogism is itself nothing but a judgement by means of the subsumption of its condition under a general rule (the major). Now as this rule may itself be subjected to the same process of reason, and thus the condition of the condition be sought (by means of a prosyllogism) as long as the process can be continued, it is very manifest that the peculiar principle of reason in its logical use is to find for the conditioned cognition of the understanding the unconditioned whereby the unity of the former is completed.

But this logical maxim cannot be a principle of pure reason, unless we admit that, if the conditioned is given, the whole series of conditions subordinated to one another—a series which is consequently itself unconditioned—is also given, that is, contained in the object and its connection.

But this principle of pure reason is evidently synthetical; for, analytically, the conditioned certainly relates to some condition, but not to the unconditioned. From this principle also there must originate different synthetical propositions, of which the pure understanding is perfectly ignorant, for it has to do only with objects of a possible experience, the cognition and synthesis of which is always conditioned. The unconditioned, if it does really exist, must be especially considered in regard to the determinations which distinguish it from whatever is conditioned, and will thus afford us material for many a priori synthetical propositions.

The principles resulting from this highest principle of pure reason will, however, be transcendent in relation to phenomena, that is to say, it will be impossible to make any adequate empirical use of this principle. It is therefore completely different from all principles of the understanding, the use made of which is entirely immanent, their object and purpose being merely the possibility of experience. Now our duty in the transcendental dialectic is as follows. To discover whether the principle that the series of conditions (in the synthesis of phenomena, or of thought in general) extends to the unconditioned is objectively true, or not; what consequences result therefrom affecting the empirical use of the understanding, or rather whether there exists any such objectively valid proposition of reason, and whether it is not, on the contrary, a merely logical precept which directs us to ascend perpetually to still higher conditions, to approach completeness in the series of them, and thus to introduce into our cognition the highest possible unity of reason. We must ascertain, I say, whether this requirement of reason has not been regarded, by a misunderstanding, as a transcendental principle of pure reason, which postulates a thorough completeness in the series of conditions in objects themselves. We must show, moreover, the misconceptions and illusions that intrude into syllogisms, the major proposition of which pure reason has supplied—a proposition which has perhaps more of the character of a petitio than of a postulatum—and that proceed from experience upwards to its conditions. The solution of these problems is our task in transcendental dialectic, which we are about to expose even at its source, that lies deep in human reason. We shall divide it into two parts, the first of which will treat of the transcendent conceptions of pure reason, the second of transcendent and dialectical syllogisms.

BOOK I.

OF THE CONCEPTIONS OF PURE REASON.

The conceptions of pure reason—we do not here speak of the possibility of them—are not obtained by reflection, but by inference or conclusion. The conceptions of understanding are also cogitated a priori antecedently to experience, and render it possible; but they contain nothing but the unity of reflection upon phenomena, in so far as these must necessarily belong to a possible empirical consciousness. Through them alone are cognition and the determination of an object possible. It is from them, accordingly, that we receive material for reasoning, and antecedently to them we possess no a priori conceptions of objects from which they might be deduced, On the other hand, the sole basis of their objective reality consists in the necessity imposed on them, as containing the intellectual form of all experience, of restricting their application and influence to the sphere of experience.

But the term, conception of reason, or rational conception, itself indicates that it does not confine itself within the limits of experience, because its object-matter is a cognition, of which every empirical cognition is but a part—nay, the whole of possible experience may be itself but a part of it—a cognition to which no actual experience ever fully attains, although it does always pertain to it. The aim of rational conceptions is the comprehension, as that of the conceptions of understanding is the understanding of perceptions. If they contain the unconditioned, they relate to that to which all experience is subordinate, but which is never itself an object of experience—that towards which reason tends in all its conclusions from experience, and by the standard of which it estimates the degree of their empirical use, but which is never itself an element in an empirical synthesis. If, notwithstanding, such conceptions possess objective validity, they may be called conceptus ratiocinati (conceptions legitimately concluded); in cases where they do not, they have been admitted on account of having the appearance of being correctly concluded, and may be called conceptus ratiocinantes (sophistical conceptions). But as this can only be sufficiently demonstrated in that part of our treatise which relates to the dialectical conclusions of reason, we shall omit any consideration of it in this place. As we called the pure conceptions of the understanding categories, we shall also distinguish those of pure reason by a new name and call them transcendental ideas. These terms, however, we must in the first place explain and justify.

SECTION I—Of Ideas in General.

Despite the great wealth of words which European languages possess, the thinker finds himself often at a loss for an expression exactly suited to his conception, for want of which he is unable to make himself intelligible either to others or to himself. To coin new words is a pretension to legislation in language which is seldom successful; and, before recourse is taken to so desperate an expedient, it is advisable to examine the dead and learned languages, with the hope and the probability that we may there meet with some adequate expression of the notion we have in our minds. In this case, even if the original meaning of the word has become somewhat uncertain, from carelessness or want of caution on the part of the authors of it, it is always better to adhere to and confirm its proper meaning—even although it may be doubtful whether it was formerly used in exactly this sense—than to make our labour vain by want of sufficient care to render ourselves intelligible.

For this reason, when it happens that there exists only a single word to express a certain conception, and this word, in its usual acceptation, is thoroughly adequate to the conception, the accurate distinction of which from related conceptions is of great importance, we ought not to employ the expression improvidently, or, for the sake of variety and elegance of style, use it as a synonym for other cognate words. It is our duty, on the contrary, carefully to preserve its peculiar signification, as otherwise it easily happens that when the attention of the reader is no longer particularly attracted to the expression, and it is lost amid the multitude of other words of very different import, the thought which it conveyed, and which it alone conveyed, is lost with it.

Plato employed the expression idea in a way that plainly showed he meant by it something which is never derived from the senses, but which far transcends even the conceptions of the understanding (with which Aristotle occupied himself), inasmuch as in experience nothing perfectly corresponding to them could be found. Ideas are, according to him, archetypes of things themselves, and not merely keys to possible experiences, like the categories. In his view they flow from the highest reason, by which they have been imparted to human reason, which, however, exists no longer in its original state, but is obliged with great labour to recall by reminiscence—which is called philosophy—the old but now sadly obscured ideas. I will not here enter upon any literary investigation of the sense which this sublime philosopher attached to this expression. I shall content myself with remarking that it is nothing unusual, in common conversation as well as in written works, by comparing the thoughts which an author has delivered upon a subject, to understand him better than he understood himself inasmuch as he may not have sufficiently determined his conception, and thus have sometimes spoken, nay even thought, in opposition to his own opinions.

Plato perceived very clearly that our faculty of cognition has the feeling of a much higher vocation than that of merely spelling out phenomena according to synthetical unity, for the purpose of being able to read them as experience, and that our reason naturally raises itself to cognitions far too elevated to admit of the possibility of an object given by experience corresponding to them-cognitions which are nevertheless real, and are not mere phantoms of the brain.

This philosopher found his ideas especially in all that is practical,* that is, which rests upon freedom, which in its turn ranks under cognitions that are the peculiar product of reason. He who would derive from experience the conceptions of virtue, who would make (as many have really done) that, which at best can but serve as an imperfectly illustrative example, a model for or the formation of a perfectly adequate idea on the subject, would in fact transform virtue into a nonentity changeable according to time and circumstance and utterly incapable of being employed as a rule. On the contrary, every one is conscious that, when any one is held up to him as a model of virtue, he compares this so-called model with the true original which he possesses in his own mind and values him according to this standard. But this standard is the idea of virtue, in relation to which all possible objects of experience are indeed serviceable as examples—proofs of the practicability in a certain degree of that which the conception of virtue demands—but certainly not as archetypes. That the actions of man will never be in perfect accordance with all the requirements of the pure ideas of reason, does not prove the thought to be chimerical. For only through this idea are all judgements as to moral merit or demerit possible; it consequently lies at the foundation of every approach to moral perfection, however far removed from it the obstacles in human nature-indeterminable as to degree—may keep us.

[*Footnote: He certainly extended the application of his conception to speculative cognitions also, provided they were given pure and completely a priori, nay, even to mathematics, although this science cannot possess an object otherwhere than in Possible experience. I cannot follow him in this, and as little can I follow him in his mystical deduction of these ideas, or in his hypostatization of them; although, in truth, the elevated and exaggerated language which he employed in describing them is quite capable of an interpretation more subdued and more in accordance with fact and the nature of things.]

The Platonic Republic has become proverbial as an example—and a striking one—of imaginary perfection, such as can exist only in the brain of the idle thinker; and Brucker ridicules the philosopher for maintaining that a prince can never govern well, unless he is participant in the ideas. But we should do better to follow up this thought and, where this admirable thinker leaves us without assistance, employ new efforts to place it in clearer light, rather than carelessly fling it aside as useless, under the very miserable and pernicious pretext of impracticability. A constitution of the greatest possible human freedom according to laws, by which the liberty of every individual