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第108章

the critique of pure reason-第108章

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themselves effects; and presuppose causes preceding them in time。 A

primal action which forms an absolute beginning; is beyond the

causal power of phenomena。

  Now; is it absolutely necessary that; granting that all effects

are phenomena; the causality of the cause of these effects must also

be a phenomenon and belong to the empirical world? Is it not rather

possible that; although every effect in the phenomenal world must be

connected with an empirical cause; according to the universal law of

nature; this empirical causality may be itself the effect of a

non…empirical and intelligible causality… its connection with

natural causes remaining nevertheless intact? Such a causality would

be considered; in reference to phenomena; as the primal action of a

cause; which is in so far; therefore; not phenomenal; but; by reason

of this faculty or power; intelligible; although it must; at the

same time; as a link in the chain of nature; be regarded as

belonging to the sensuous world。

  A belief in the reciprocal causality of phenomena is necessary; if

we are required to look for and to present the natural conditions of

natural events; that is to say; their causes。 This being admitted as

unexceptionably valid; the requirements of the understanding; which

recognizes nothing but nature in the region of phenomena; are

satisfied; and our physical explanations of physical phenomena may

proceed in their regular course; without hindrance and without

opposition。 But it is no stumbling…block in the way; even assuming the

idea to be a pure fiction; to admit that there are some natural causes

in the possession of a faculty which is not empirical; but

intelligible; inasmuch as it is not determined to action by

empirical conditions; but purely and solely upon grounds brought

forward by the understanding… this action being still; when the

cause is phenomenized; in perfect accordance with the laws of

empirical causality。 Thus the acting subject; as a causal

phenomenon; would continue to preserve a complete connection with

nature and natural conditions; and the phenomenon only of the

subject (with all its phenomenal causality) would contain certain

conditions; which; if we ascend from the empirical to the

transcendental object; must necessarily be regarded as intelligible。

For; if we attend; in our inquiries with regard to causes in the world

of phenomena; to the directions of nature alone; we need not trouble

ourselves about the relation in which the transcendental subject;

which is completely unknown to us; stands to these phenomena and their

connection in nature。 The intelligible ground of phenomena in this

subject does not concern empirical questions。 It has to do only with

pure thought; and; although the effects of this thought and action

of the pure understanding are discoverable in phenomena; these

phenomena must nevertheless be capable of a full and complete

explanation; upon purely physical grounds and in accordance with

natural laws。 And in this case we attend solely to their empirical and

omit all consideration of their intelligible character (which is the

transcendental cause of the former) as completely unknown; except in

so far as it is exhibited by the latter as its empirical symbol。 Now

let us apply this to experience。 Man is a phenomenon of the sensuous

world and; at the same time; therefore; a natural cause; the causality

of which must be regulated by empirical laws。 As such; he must possess

an empirical character; like all other natural phenomena。 We remark

this empirical character in his actions; which reveal the presence

of certain powers and faculties。 If we consider inanimate or merely

animal nature; we can discover no reason for ascribing to ourselves

any other than a faculty which is determined in a purely sensuous

manner。 But man; to whom nature reveals herself only through sense;

cognizes himself not only by his senses; but also through pure

apperception; and this in actions and internal determinations; which

he cannot regard as sensuous impressions。 He is thus to himself; on

the one hand; a phenomenon; but on the other hand; in respect of

certain faculties; a purely intelligible object… intelligible; because

its action cannot be ascribed to sensuous receptivity。 These faculties

are understanding and reason。 The latter; especially; is in a peculiar

manner distinct from all empirically…conditioned faculties; for it

employs ideas alone in the consideration of its objects; and by

means of these determines the understanding; which then proceeds to

make an empirical use of its own conceptions; which; like the ideas of

reason; are pure and non…empirical。

  That reason possesses the faculty of causality; or that at least

we are compelled so to represent it; is evident from the

imperatives; which in the sphere of the practical we impose on many of

our executive powers。 The words I ought express a species of

necessity; and imply a connection with grounds which nature does not

and cannot present to the mind of man。 Understanding knows nothing

in nature but that which is; or has been; or will be。 It would be

absurd to say that anything in nature ought to be other than it is

in the relations of time in which it stands; indeed; the ought; when

we consider merely the course of nature; bas neither application nor

meaning。 The question; 〃What ought to happen in the sphere of nature?〃

is just as absurd as the question; 〃What ought to be the properties of

a circle?〃 All that we are entitled to ask is; 〃What takes place in

nature?〃 or; in the latter case; 〃What are the properties of a

circle?〃

  But the idea of an ought or of duty indicates a possible action; the

ground of which is a pure conception; while the ground of a merely

natural action is; on the contrary; always a phenomenon。 This action

must certainly be possible under physical conditions; if it is

prescribed by the moral imperative ought; but these physical or

natural conditions do not concern the determination of the will

itself; they relate to its effects alone; and the consequences of

the effect in the world of phenomena。 Whatever number of motives

nature may present to my will; whatever sensuous impulses… the moral

ought it is beyond their power to produce。 They may produce a

volition; which; so far from being necessary; is always conditioned… a

volition to which the ought enunciated by reason; sets an aim and a

standard; gives permission or prohibition。 Be the object what it

may; purely sensuous… as pleasure; or presented by pure reason… as

good; reason will not yield to grounds which have an empirical origin。

Reason will not follow the order of things presented by experience;

but; with perfect spontaneity; rearranges them according to ideas;

with which it compels empirical conditions to agree。 It declares; in

the name of these ideas; certain actions to be necessary which

nevertheless have not taken place and which perhaps never will take

place; and yet presupposes that it possesses the faculty of

causality in relation to these actions。 For; in the absence of this

supposition; it could not expect its ideas to produce certain

effects in the world of experience。

  Now; let us stop here and admit it to be at least possible that

reason does stand in a really causal relation to phenomena。 In this

case it must… pure reason as it is… exhibit an empirical character。

For every cause supposes a rule; according to which certain

phenomena follow as effects from the cause; and every rule requires

uniformity in these effects; and this is the proper ground of the

conception of a cause… as a faculty or power。 Now this conception

(of a cause) may be termed the empirical character of reason; and this

character is a permanent one; while the effects produced appear; in

conformity with the various conditions which accompany and partly

limit them; in various forms。

  Thus the volition of every man has an empirical character; which

is nothing more th

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