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第113章

the critique of pure reason-第113章

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  *Thus this principle declares everything to possess a relation to

a common correlate… the sum…total of possibility; which; if discovered

to exist in the idea of one individual thing; would establish the

affinity of all possible things; from the identity of the ground of

their complete determination。 The determinability of every

conception is subordinate to the universality (Allgemeinheit;

universalitas) of the principle of excluded middle; the

determination of a thing to the totality (Allheit; universitas) of all

possible predicates。



  The proposition; Everything which exists is completely determined;

means not only that one of every pair of given contradictory

attributes; but that one of all possible attributes; is always

predicable of the thing; in it the predicates are not merely

compared logically with each other; but the thing itself is

transcendentally compared with the sum…total of all possible

predicates。 The proposition is equivalent to saying: 〃To attain to a

complete knowledge of a thing; it is necessary to possess a

knowledge of everything that is possible; and to determine it

thereby in a positive or negative manner。〃 The conception of

complete determination is consequently a conception which cannot be

presented in its totality in concreto; and is therefore based upon

an idea; which has its seat in the reason… the faculty which

prescribes to the understanding the laws of its harmonious and perfect

exercise relates

  Now; although this idea of the sum…total of all possibility; in so

far as it forms the condition of the complete determination of

everything; is itself undetermined in relation to the predicates which

may constitute this sum…total; and we cogitate in it merely the

sum…total of all possible predicates… we nevertheless find; upon

closer examination; that this idea; as a primitive conception of the

mind; excludes a large number of predicates… those deduced and those

irreconcilable with others; and that it is evolved as a conception

completely determined a priori。 Thus it becomes the conception of an

individual object; which is completely determined by and through the

mere idea; and must consequently be termed an ideal of pure reason。

  When we consider all possible predicates; not merely logically;

but transcendentally; that is to say; with reference to the content

which may be cogitated as existing in them a priori; we shall find

that some indicate a being; others merely a non…being。 The logical

negation expressed in the word not does not properly belong to a

conception; but only to the relation of one conception to another in a

judgement; and is consequently quite insufficient to present to the

mind the content of a conception。 The expression not mortal does not

indicate that a non…being is cogitated in the object; it does not

concern the content at all。 A transcendental negation; on the

contrary; indicates non…being in itself; and is opposed to

transcendental affirmation; the conception of which of itself

expresses a being。 Hence this affirmation indicates a reality; because

in and through it objects are considered to be something… to be

things; while the opposite negation; on the other band; indicates a

mere want; or privation; or absence; and; where such negations alone

are attached to a representation; the non…existence of anything

corresponding to the representation。

  Now a negation cannot be cogitated as determined; without cogitating

at the same time the opposite affirmation。 The man born blind has

not the least notion of darkness; because he has none of light; the

vagabond knows nothing of poverty; because he has never known what

it is to be in comfort;* the ignorant man has no conception of his

ignorance; because he has no conception of knowledge。 All

conceptions of negatives are accordingly derived or deduced

conceptions; and realities contain the data; and; so to speak; the

material or transcendental content of the possibility and complete

determination of all things。



  *The investigations and calculations of astronomers have taught us

much that is wonderful; but the most important lesson we have received

from them is the discovery of the abyss of our ignorance in relation

to the universe… an ignorance the magnitude of which reason; without

the information thus derived; could never have conceived。 This

discovery of our deficiencies must produce a great change in the

determination of the aims of human reason。



  If; therefore; a transcendental substratum lies at the foundation of

the complete determination of things… a substratum which is to form

the fund from which all possible predicates of things are to be

supplied; this substratum cannot be anything else than the idea of a

sum…total of reality (omnitudo realitatis)。 In this view; negations

are nothing but limitations… a term which could not; with propriety;

be applied to them; if the unlimited (the all) did not form the true

basis of our conception。

  This conception of a sum…total of reality is the conception of a

thing in itself; regarded as completely determined; and the conception

of an ens realissimum is the conception of an individual being;

inasmuch as it is determined by that predicate of all possible

contradictory predicates; which indicates and belongs to being。 It is;

therefore; a transcendental ideal which forms the basis of the

complete determination of everything that exists; and is the highest

material condition of its possibility… a condition on which must

rest the cogitation of all objects with respect to their content。 Nay;

more; this ideal is the only proper ideal of which the human mind is

capable; because in this case alone a general conception of a thing is

completely determined by and through itself; and cognized as the

representation of an individuum。

  The logical determination of a conception is based upon a

disjunctive syllogism; the major of which contains the logical

division of the extent of a general conception; the minor limits

this extent to a certain part; while the conclusion determines the

conception by this part。 The general conception of a reality cannot be

divided a priori; because; without the aid of experience; we cannot

know any determinate kinds of reality; standing under the former as

the genus。 The transcendental principle of the complete

determination of all things is therefore merely the representation

of the sum…total of all reality; it is not a conception which is the

genus of all predicates under itself; but one which comprehends them

all within itself。 The complete determination of a thing is

consequently based upon the limitation of this total of reality; so

much being predicated of the thing; while all that remains over is

excluded… a procedure which is in exact agreement with that of the

disjunctive syllogism and the determination of the objects in the

conclusion by one of the members of the division。 It follows that

reason; in laying the transcendental ideal at the foundation of its

determination of all possible things; takes a course in exact

analogy with that which it pursues in disjunctive syllogisms… a

proposition which formed the basis of the systematic division of all

transcendental ideas; according to which they are produced in complete

parallelism with the three modes of syllogistic reasoning employed

by the human mind。

  It is self…evident that reason; in cogitating the necessary complete

determination of things; does not presuppose the existence of a

being corresponding to its ideal; but merely the idea of the ideal…

for the purpose of deducing from the unconditional totality of

complete determination; The ideal is therefore the prototype of all

things; which; as defective copies (ectypa); receive from it the

material of their possibility; and approximate to it more or less;

though it is impossible that they can ever attain to its perfection。

  The possibility of things must therefore be regarded as de

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