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第136章

the critique of pure reason-第136章

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must always be beneficial to institute all inquiries into nature in

accordance with this principle。 But it is evident that; by this idea

of a supreme author of all; which I place as the foundation of all

inquiries into nature; I do not mean to assert the existence of such a

being; or that I have any knowledge of its existence; and;

consequently; I do not really deduce anything from the existence of

this being; but merely from its idea; that is to say; from the

nature of things in this world; in accordance with this idea。 A

certain dim consciousness of the true use of this idea seems to have

dictated to the philosophers of all times the moderate language used

by them regarding the cause of the world。 We find them employing the

expressions wisdom and care of nature; and divine wisdom; as

synonymous… nay; in purely speculative discussions; preferring the

former; because it does not carry the appearance of greater

pretensions than such as we are entitled to make; and at the same time

directs reason to its proper field of action… nature and her

phenomena。

  Thus; pure reason; which at first seemed to promise us nothing

less than the extension of our cognition beyond the limits of

experience; is found; when thoroughly examined; to contain nothing but

regulative principles; the virtue and function of which is to

introduce into our cognition a higher degree of unity than the

understanding could of itself。 These principles; by placing the goal

of all our struggles at so great a distance; realize for us the most

thorough connection between the different parts of our cognition;

and the highest degree of systematic unity。 But; on the other hand; if

misunderstood and employed as constitutive principles of

transcendent cognition; they become the parents of illusions and

contradictions; while pretending to introduce us to new regions of

knowledge。



  Thus all human cognition begins with intuitions; proceeds from

thence to conceptions; and ends with ideas。 Although it possesses;

in relation to all three elements; a priori sources of cognition;

which seemed to transcend the limits of all experience; a

thoroughgoing criticism demonstrates that speculative reason can

never; by the aid of these elements; pass the bounds of possible

experience; and that the proper destination of this highest faculty of

cognition is to employ all methods; and all the principles of these

methods; for the purpose of penetrating into the innermost secrets

of nature; by the aid of the principles of unity (among all kinds of

which teleological unity is the highest); while it ought not to

attempt to soar above the sphere of experience; beyond which there

lies nought for us but the void inane。 The critical examination; in

our Transcendental Analytic; of all the propositions which professed

to extend cognition beyond the sphere of experience; completely

demonstrated that they can only conduct us to a possible experience。

If we were not distrustful even of the clearest abstract theorems;

if we were not allured by specious and inviting prospects to escape

from the constraining power of their evidence; we might spare

ourselves the laborious examination of all the dialectical arguments

which a transcendent reason adduces in support of its pretensions; for

we should know with the most complete certainty that; however honest

such professions might be; they are null and valueless; because they

relate to a kind of knowledge to which no man can by any possibility

attain。 But; as there is no end to discussion; if we cannot discover

the true cause of the illusions by which even the wisest are deceived;

and as the analysis of all our transcendent cognition into its

elements is of itself of no slight value as a psychological study;

while it is a duty incumbent on every philosopher… it was found

necessary to investigate the dialectical procedure of reason in its

primary sources。 And as the inferences of which this dialectic is

the parent are not only deceitful; but naturally possess a profound

interest for humanity; it was advisable at the same time; to give a

full account of the momenta of this dialectical procedure; and to

deposit it in the archives of human reason; as a warning to all future

metaphysicians to avoid these causes of speculative error。

METHOD

                           II。



             TRANSCENDENTAL DOCTRINE OF METHOD。



  If we regard the sum of the cognition of pure speculative reason

as an edifice; the idea of which; at least; exists in the human

mind; it may be said that we have in the Transcendental Doctrine of

Elements examined the materials and determined to what edifice these

belong; and what its height and stability。 We have found; indeed;

that; although we had purposed to build for ourselves a tower which

should reach to Heaven; the supply of materials sufficed merely for

a habitation; which was spacious enough for all terrestrial

purposes; and high enough to enable us to survey the level plain of

experience; but that the bold undertaking designed necessarily

failed for want of materials… not to mention the confusion of tongues;

which gave rise to endless disputes among the labourers on the plan of

the edifice; and at last scattered them over all the world; each to

erect a separate building for himself; according to his own plans

and his own inclinations。 Our present task relates not to the

materials; but to the plan of an edifice; and; as we have had

sufficient warning not to venture blindly upon a design which may be

found to transcend our natural powers; while; at the same time; we

cannot give up the intention of erecting a secure abode for the

mind; we must proportion our design to the material which is presented

to us; and which is; at the same time; sufficient for all our wants。

  I understand; then; by the transcendental doctrine of method; the

determination of the formal conditions of a complete system of pure

reason。 We shall accordingly have to treat of the discipline; the

canon; the architectonic; and; finally; the history of pure reason。

This part of our Critique will accomplish; from the transcendental

point of view; what has been usually attempted; but miserably

executed; under the name of practical logic。 It has been badly

executed; I say; because general logic; not being limited to any

particular kind of cognition (not even to the pure cognition of the

understanding) nor to any particular objects; it cannot; without

borrowing from other sciences; do more than present merely the

titles or signs of possible methods and the technical expressions;

which are employed in the systematic parts of all sciences; and thus

the pupil is made acquainted with names; the meaning and application

of which he is to learn only at some future time。

            CHAPTER I。 The Discipline of Pure Reason。



  Negative judgements… those which are so not merely as regards

their logical form; but in respect of their content… are not

commonly held in especial respect。 They are; on the contrary; regarded

as jealous enemies of our insatiable desire for knowledge; and it

almost requires an apology to induce us to tolerate; much less to

prize and to respect them。

  All propositions; indeed; may be logically expressed in a negative

form; but; in relation to the content of our cognition; the peculiar

province of negative judgements is solely to prevent error。 For this

reason; too; negative propositions; which are framed for the purpose

of correcting false cognitions where error is absolutely impossible;

are undoubtedly true; but inane and senseless; that is; they are in

reality purposeless and; for this reason; often very ridiculous。

Such is the proposition of the schoolman that Alexander could not have

subdued any countries without an army。

  But where the limits of our possible cognition are very much

contracted; the attraction to new fields of knowledge great; the

illusions to which the mind is subject of th

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