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第133章

the critique of pure reason-第133章

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is evident that the conception is meaningless。

  The second regulative idea of speculative reason is the conception

of the universe。 For nature is properly the only object presented to

us; in regard to which reason requires regulative principles。 Nature

is twofold… thinking and corporeal nature。 To cogitate the latter in

regard to its internal possibility; that is; to determine the

application of the categories to it; no idea is required… no

representation which transcends experience。 In this sphere; therefore;

an idea is impossible; sensuous intuition being our only guide; while;

in the sphere of psychology; we require the fundamental idea (I);

which contains a priori a certain form of thought namely; the unity of

the ego。 Pure reason has; therefore; nothing left but nature in

general; and the completeness of conditions in nature in accordance

with some principle。 The absolute totality of the series of these

conditions is an idea; which can never be fully realized in the

empirical exercise of reason; while it is serviceable as a rule for

the procedure of reason in relation to that totality。 It requires

us; in the explanation of given phenomena (in the regress or ascent in

the series); to proceed as if the series were infinite in itself; that

is; were prolonged in indefinitum;; while on the other hand; where

reason is regarded as itself the determining cause (in the region of

freedom); we are required to proceed as if we had not before us an

object of sense; but of the pure understanding。 In this latter case;

the conditions do not exist in the series of phenomena; but may be

placed quite out of and beyond it; and the series of conditions may be

regarded as if it had an absolute beginning from an intelligible

cause。 All this proves that the cosmological ideas are nothing but

regulative principles; and not constitutive; and that their aim is not

to realize an actual totality in such series。 The full discussion of

this subject will be found in its proper place in the chapter on the

antinomy of pure reason。

  The third idea of pure reason; containing the hypothesis of a

being which is valid merely as a relative hypothesis; is that of the

one and all…sufficient cause of all cosmological series; in other

words; the idea of God。 We have not the slightest ground absolutely to

admit the existence of an object corresponding to this idea; for

what can empower or authorize us to affirm the existence of a being of

the highest perfection… a being whose existence is absolutely

necessary… merely because we possess the conception of such a being?

The answer is: It is the existence of the world which renders this

hypothesis necessary。 But this answer makes it perfectly evident

that the idea of this being; like all other speculative ideas; is

essentially nothing more than a demand upon reason that it shall

regulate the connection which it and its subordinate faculties

introduce into the phenomena of the world by principles of

systematic unity and; consequently; that it shall regard all phenomena

as originating from one all…embracing being; as the supreme and

all…sufficient cause。 From this it is plain that the only aim of

reason in this procedure is the establishment of its own formal rule

for the extension of its dominion in the world of experience; that

it does not aim at an extension of its cognition beyond the limits

of experience; and that; consequently; this idea does not contain

any constitutive principle。

  The highest formal unity; which is based upon ideas alone; is the

unity of all things… a unity in accordance with an aim or purpose; and

the speculative interest of reason renders it necessary to regard

all order in the world as if it originated from the intention and

design of a supreme reason。 This principle unfolds to the view of

reason in the sphere of experience new and enlarged prospects; and

invites it to connect the phenomena of the world according to

teleological laws; and in this way to attain to the highest possible

degree of systematic unity。 The hypothesis of a supreme

intelligence; as the sole cause of the universe… an intelligence which

has for us no more than an ideal existence… is accordingly always of

the greatest service to reason。 Thus; if we presuppose; in relation to

the figure of the earth (which is round; but somewhat flattened at the

poles);* or that of mountains or seas; wise designs on the part of

an author of the universe; we cannot fail to make; by the light of

this supposition; a great number of interesting discoveries。 If we

keep to this hypothesis; as a principle which is purely regulative;

even error cannot be very detrimental。 For; in this case; error can

have no more serious consequences than that; where we expected to

discover a teleological connection (nexus finalis); only a

mechanical or physical connection appears。 In such a case; we merely

fail to find the additional form of unity we expected; but we do not

lose the rational unity which the mind requires in its procedure in

experience。 But even a miscarriage of this sort cannot affect the

law in its general and teleological relations。 For although we may

convict an anatomist of an error; when he connects the limb of some

animal with a certain purpose; it is quite impossible to prove in a

single case that any arrangement of nature; be it what it may; is

entirely without aim or design。 And thus medical physiology; by the

aid of a principle presented to it by pure reason; extends its very

limited empirical knowledge of the purposes of the different parts

of an organized body so far that it may be asserted with the utmost

confidence; and with the approbation of all reflecting men; that every

organ or bodily part of an animal has its use and answers a certain

design。 Now; this is a supposition which; if regarded as of a

constitutive character; goes much farther than any experience or

observation of ours can justify。 Hence it is evident that it is

nothing more than a regulative principle of reason; which aims at

the highest degree of systematic unity; by the aid of the idea of a

causality according to design in a supreme cause… a cause which it

regards as the highest intelligence。



  *The advantages which a circular form; in the case of the earth; has

over every other; are well known。 But few are aware that the slight

flattening at the poles; which gives it the figure of a spheroid; is

the only cause which prevents the elevations of continents or even

of mountains; perhaps thrown up by some internal convulsion; from

continually altering the position of the axis of the earth… and that

to some considerable degree in a short time。 The great protuberance of

the earth under the Equator serves to overbalance the impetus of all

other masses of earth; and thus to preserve the axis of the earth;

so far as we can observe; in its present position。 And yet this wise

arrangement has been unthinkingly explained from the equilibrium of

the formerly fluid mass。



  If; however; we neglect this restriction of the idea to a purely

regulative influence; reason is betrayed into numerous errors。 For

it has then left the ground of experience; in which alone are to be

found the criteria of truth; and has ventured into the region of the

incomprehensible and unsearchable; on the heights of which it loses

its power and collectedness; because it has completely severed its

connection with experience。

  The first error which arises from our employing the idea of a

Supreme Being as a constitutive (in repugnance to the very nature of

an idea); and not as a regulative principle; is the error of

inactive reason (ignava ratio)。* We may so term every principle

which requires us to regard our investigations of nature as absolutely

complete; and allows reason to cease its inquiries; as if it had fully

executed its task。 Thus the psychological idea of the ego; when

employed as a constitutive principle for the explanation of the

pheno

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