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第45章

the critique of pure reason-第45章

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science which determines these conceptions; that is to say;

geometry; would itself be impossible。



                2。 ANTICIPATIONS OF PERCEPTION。



    The principle of these is: In all phenomena the Real; that

      which is an object of sensation; has Intensive Quantity;

                  that is; has a Degree。



                         PROOF。



  Perception is empirical consciousness; that is to say; a

consciousness which contains an element of sensation。 Phenomena as

objects of perception are not pure; that is; merely formal intuitions;

like space and time; for they cannot be perceived in themselves。

They contain; then; over and above the intuition; the materials for an

object (through which is represented something existing in space or

time); that is to say; they contain the real of sensation; as a

representation merely subjective; which gives us merely the

consciousness that the subject is affected; and which we refer to some

external object。 Now; a gradual transition from empirical

consciousness to pure consciousness is possible; inasmuch as the

real in this consciousness entirely vanishes; and there remains a

merely formal consciousness (a priori) of the manifold in time and

space; consequently there is possible a synthesis also of the

production of the quantity of a sensation from its commencement;

that is; from the pure intuition = 0 onwards up to a certain

quantity of the sensation。 Now as sensation in itself is not an

objective representation; and in it is to be found neither the

intuition of space nor of time; it cannot possess any extensive

quantity; and yet there does belong to it a quantity (and that by

means of its apprehension; in which empirical consciousness can within

a certain time rise from nothing = 0 up to its given amount);

consequently an intensive quantity。 And thus we must ascribe intensive

quantity; that is; a degree of influence on sense to all objects of

perception; in so far as this perception contains sensation。

  All cognition; by means of which I am enabled to cognize and

determine a priori what belongs to empirical cognition; may be

called an anticipation; and without doubt this is the sense in which

Epicurus employed his expression prholepsis。 But as there is in

phenomena something which is never cognized a priori; which on this

account constitutes the proper difference between pure and empirical

cognition; that is to say; sensation (as the matter of perception); it

follows; that sensation is just that element in cognition which cannot

be at all anticipated。 On the other hand; we might very well term

the pure determinations in space and time; as well in regard to figure

as to quantity; anticipations of phenomena; because they represent a

priori that which may always be given a posteriori in experience。

But suppose that in every sensation; as sensation in general;

without any particular sensation being thought of; there existed

something which could be cognized a priori; this would deserve to be

called anticipation in a special sense… special; because it may seem

surprising to forestall experience; in that which concerns the

matter of experience; and which we can only derive from itself。 Yet

such really is the case here。

  Apprehension; by means of sensation alone; fills only one moment;

that is; if I do not take into consideration a succession of many

sensations。 As that in the phenomenon; the apprehension of which is

not a successive synthesis advancing from parts to an entire

representation; sensation has therefore no extensive quantity; the

want of sensation in a moment of time would represent it as empty;

consequently = O。 That which in the empirical intuition corresponds to

sensation is reality (realitas phaenomenon); that which corresponds to

the absence of it; negation = O。 Now every sensation is capable of a

diminution; so that it can decrease; and thus gradually disappear。

Therefore; between reality in a phenomenon and negation; there

exists a continuous concatenation of many possible intermediate

sensations; the difference of which from each other is always

smaller than that between the given sensation and zero; or complete

negation。 That is to say; the real in a phenomenon has always a

quantity; which however is not discoverable in apprehension;

inasmuch as apprehension take place by means of mere sensation in

one instant; and not by the successive synthesis of many sensations;

and therefore does not progress from parts to the whole。 Consequently;

it has a quantity; but not an extensive quantity。

  Now that quantity which is apprehended only as unity; and in which

plurality can be represented only by approximation to negation = O;

I term intensive quantity。 Consequently; reality in a phenomenon has

intensive quantity; that is; a degree。 if we consider this reality

as cause (be it of sensation or of another reality in the

phenomenon; for example; a change); we call the degree of reality in

its character of cause a momentum; for example; the momentum of

weight; and for this reason; that the degree only indicates that

quantity the apprehension of which is not successive; but

instantaneous。 This; however; I touch upon only in passing; for with

causality I have at present nothing to do。

  Accordingly; every sensation; consequently every reality in

phenomena; however small it may be; has a degree; that is; an

intensive quantity; which may always be lessened; and between

reality and negation there exists a continuous connection of

possible realities; and possible smaller perceptions。 Every colour…

for example; red… has a degree; which; be it ever so small; is never

the smallest; and so is it always with heat; the momentum of weight;

etc。

  This property of quantities; according to which no part of them is

the smallest possible (no part simple); is called their continuity。

Space and time are quanta continua; because no part of them can be

given; without enclosing it within boundaries (points and moments);

consequently; this given part is itself a space or a time。 Space;

therefore; consists only of spaces; and time of times。 Points and

moments are only boundaries; that is; the mere places or positions

of their limitation。 But places always presuppose intuitions which are

to limit or determine them; and we cannot conceive either space or

time composed of constituent parts which are given before space or

time。 Such quantities may also be called flowing; because synthesis

(of the productive imagination) in the production of these

quantities is a progression in time; the continuity of which we are

accustomed to indicate by the expression flowing。

  All phenomena; then; are continuous quantities; in respect both to

intuition and mere perception (sensation; and with it reality)。 In the

former case they are extensive quantities; in the latter; intensive。

When the synthesis of the manifold of a phenomenon is interrupted;

there results merely an aggregate of several phenomena; and not

properly a phenomenon as a quantity; which is not produced by the mere

continuation of the productive synthesis of a certain kind; but by the

repetition of a synthesis always ceasing。 For example; if I call

thirteen dollars a sum or quantity of money; I employ the term quite

correctly; inasmuch as I understand by thirteen dollars the value of a

mark in standard silver; which is; to be sure; a continuous

quantity; in which no part is the smallest; but every part might

constitute a piece of money; which would contain material for still

smaller pieces。 If; however; by the words thirteen dollars I

understand so many coins (be their value in silver what it may); it

would be quite erroneous to use the expression a quantity of

dollars; on the contrary; I must call them aggregate; that is; a

number of coins。 And as in every number we must have unity as the

foundation; so a phenomenon taken as unity is a quantity; and as

such always a continuous quantity (qu

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