the critique of pure reason-第24章

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cognition　merely　that　part　of　thought　which　has　its　origin　in　the

understanding　alone。　The　exercise　of　this　pure　cognition；　however；

depends　upon　this　as　its　condition；　that　objects　to　which　it　may　be

applied　be　given　to　us　in　intuition；　for　without　intuition　the　whole

of　our　cognition　is　without　objects；　and　is　therefore　quite　void。　That

part　of　transcendental　logic；　then；　which　treats　of　the　elements　of

pure　cognition　of　the　understanding；　and　of　the　principles　without

which　no　object　at　all　can　be　thought；　is　transcendental　analytic；　and

at　the　same　time　a　logic　of　truth。　For　no　cognition　can　contradict　it；

without　losing　at　the　same　time　all　content；　that　is；　losing　all

reference　to　an　object；　and　therefore　all　truth。　But　because　we　are

very　easily　seduced　into　employing　these　pure　cognitions　and

principles　of　the　understanding　by　themselves；　and　that　even　beyond

the　boundaries　of　experience；　which　yet　is　the　only　source　whence　we

can　obtain　matter　（objects）　on　which　those　pure　conceptions　may　be

employed…　understanding　runs　the　risk　of　making；　by　means　of　empty

sophisms；　a　material　and　objective　use　of　the　mere　formal　principles

of　the　pure　understanding；　and　of　passing　judgements　on　objects

without　distinction…　objects　which　are　not　given　to　us；　nay；　perhaps

cannot　be　given　to　us　in　any　way。　Now；　as　it　ought　properly　to　be　only

a　canon　for　judging　of　the　empirical　use　of　the　understanding；　this

kind　of　logic　is　misused　when　we　seek　to　employ　it　as　an　organon　of

the　universal　and　unlimited　exercise　of　the　understanding；　and　attempt

with　the　pure　understanding　alone　to　judge　synthetically；　affirm；

and　determine　respecting　objects　in　general。　In　this　case　the　exercise

of　the　pure　understanding　becomes　dialectical。　The　second　part　of

our　transcendental　logic　must　therefore　be　a　critique　of　dialectical

illusion；　and　this　critique　we　shall　term　transcendental　dialectic…

not　meaning　it　as　an　art　of　producing　dogmatically　such　illusion　（an

art　which　is　unfortunately　too　current　among　the　practitioners　of

metaphysical　juggling）；　but　as　a　critique　of　understanding　and

reason　in　regard　to　their　hyperphysical　use。　This　critique　will　expose

the　groundless　nature　of　the　pretensions　of　these　two　faculties；　and

invalidate　their　claims　to　the　discovery　and　enlargement　of　our

cognitions　merely　by　means　of　transcendental　principles；　and　show　that

the　proper　employment　of　these　faculties　is　to　test　the　judgements

made　by　the　pure　understanding；　and　to　guard　it　from　sophistical

delusion。

　　　　　　　　　　　　　Transcendental　Logic。　FIRST　DIVISION。



　　　　　　　　　　　　　　　　　　TRANSCENDENTAL　ANALYTIC。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　SS　I。



　　Transcendental　analytic　is　the　dissection　of　the　whole　of　our　a

priori　knowledge　into　the　elements　of　the　pure　cognition　of　the

understanding。　In　order　to　effect　our　purpose；　it　is　necessary：　（1）

That　the　conceptions　be　pure　and　not　empirical；　（2）　That　they　belong

not　to　intuition　and　sensibility；　but　to　thought　and　understanding；

（3）　That　they　be　elementary　conceptions；　and　as　such；　quite

different　from　deduced　or　compound　conceptions；　（4）　That　our　table

of　these　elementary　conceptions　be　complete；　and　fill　up　the　whole

sphere　of　the　pure　understanding。　Now　this　completeness　of　a　science

cannot　be　accepted　with　confidence　on　the　guarantee　of　a　mere　estimate

of　its　existence　in　an　aggregate　formed　only　by　means　of　repeated

experiments　and　attempts。　The　completeness　which　we　require　is

possible　only　by　means　of　an　idea　of　the　totality　of　the　a　priori

cognition　of　the　understanding；　and　through　the　thereby　determined

division　of　the　conceptions　which　form　the　said　whole；　consequently；

only　by　means　of　their　connection　in　a　system。　Pure　understanding

distinguishes　itself　not　merely　from　everything　empirical；　but　also

completely　from　all　sensibility。　It　is　a　unity　self…subsistent；

self…sufficient；　and　not　to　be　enlarged　by　any　additions　from　without。

Hence　the　sum　of　its　cognition　constitutes　a　system　to　be　determined

by　and　comprised　under　an　idea；　and　the　completeness　and

articulation　of　this　system　can　at　the　same　time　serve　as　a　test　of

the　correctness　and　genuineness　of　all　the　parts　of　cognition　that

belong　to　it。　The　whole　of　this　part　of　transcendental　logic

consists　of　two　books；　of　which　the　one　contains　the　conceptions；

and　the　other　the　principles　of　pure　understanding。

　　　　　　　　　　　　　　　　　　　　　　　　　　BOOK　I。



　　　　　　　　　　　　　　　　　　Analytic　of　Conceptions。　SS　2



　　By　the　term　Analytic　of　Conceptions；　I　do　not　understand　the

analysis　of　these；　or　the　usual　process　in　philosophical

investigations　of　dissecting　the　conceptions　which　present　themselves；

according　to　their　content；　and　so　making　them　clear；　but　I　mean　the

hitherto　little　attempted　dissection　of　the　faculty　of　understanding

itself；　in　order　to　investigate　the　possibility　of　conceptions　a

priori；　by　looking　for　them　in　the　understanding　alone；　as　their

birthplace；　and　analysing　the　pure　use　of　this　faculty。　For　this　is

the　proper　duty　of　a　transcendental　philosophy；　what　remains　is　the

logical　treatment　of　the　conceptions　in　philosophy　in　general。　We

shall　therefore　follow　up　the　pure　conceptions　even　to　their　germs　and

beginnings　in　the　human　understanding；　in　which　they　lie；　until　they

are　developed　on　occasions　presented　by　experience；　and；　freed　by

the　same　understanding　from　the　empirical　conditions　attaching　to

them；　are　set　forth　in　their　unalloyed　purity。

　　CHAPTER　I。　Of　the　Transcendental　Clue　to　the　Discovery　of　all　Pure

　　　　　　　　　　　　　Conceptions　of　the　Understanding。



　　　　　　　　　　　　　　　　　　　　Introductory。　SS　3



　　When　we　call　into　play　a　faculty　of　cognition；　different　conceptions

manifest　themselves　according　to　the　different　circumstances；　and　make

known　this　faculty；　and　assemble　themselves　into　a　more　or　less

extensive　collection；　according　to　the　time　or　penetration　that　has

been　applied　to　the　consideration　of　them。　Where　this　process；

conducted　as　it　is　mechanically；　so　to　speak；　will　end；　cannot　be

determined　with　certainty。　Besides；　the　conceptions　which　we

discover　in　this　haphazard　manner　present　themselves　by　no　means　in

order　and　systematic　unity；　but　are　at　last　coupled　together　only

according　to　resemblances　to　each　other；　and　arranged　in　series；

according　to　the　quantity　of　their　content；　from　the　simpler　to　the

more　complex…　series　which　are　anything　but　systematic；　though　not

altogether　without　a　certain　kind　of　method　in　their　construction。

　　Transcendental　philosophy　has　the　advantage；　and　moreover　the

duty；　of　searching　for　its　conceptions　according　to　a　principle；

because　these　conceptions　spring　pure　and　unmixed　out　of　the

understanding　as　an　absolute　unity；　and　therefore　must　be　connected

with　each　other　according　to　one　conception　or　idea。　A　connection　of

this　kind；　however；　furnishes　us　with　a　ready　prepared　rule；　by

which　its　proper　place　may　be　assigned　to　every　pure　conception　of　the

understanding；　and　the　completeness　of　the　system　of　all　be　determined

a　priori…　both　which　would　otherwise　have　been　dependent　on　mere

choice　or　chance。



　　SECTION　1。　Of　defined　above　Use　of　understanding　in　General。　SS　4



　　The　understanding　was　defined　above　only　negatively；　as　a

non…sensuous　faculty　of　cognition。　Now；　independently　of

sensibility；　we　cannot　possibly　have　any　intuition；　consequently；

the　understanding　is　no　faculty　of　intuition。　But　besides　intuition

there　is　no　other　mode　of　cognition；　except　through　conceptions；

consequently；　the　cognition　of　every；　at　least　of　every　human；

understanding　is　a　cognition　through　conceptions…　not　intuitive；　but

discursive。　All　intuitions；　as　sensuous；　depend　on　affections；

conceptions；　therefore；　upon　functions。　By　the　word　function　I

understand　the　unity　of　the　act　of　arranging　diverse　representations

under　one　common　representation。　Conceptions；　then；　are　based　on　the

spontaneity　of　thought；　as　sensuous　intuitions　are　on　t