the critique of pure reason-第22部分

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　　　　　　　　　　　　　　Existence　…　Non…existence

　　　　　　　　　　　　　　Necessity　…　Contingence



　　This；　then；　is　a　catalogue　of　all　the　originally　pure　conceptions　of

the　synthesis　which　the　understanding　contains　a　priori；　and　these

conceptions　alone　entitle　it　to　be　called　a　pure　understanding；

inasmuch　as　only　by　them　it　can　render　the　manifold　of　intuition

conceivable；　in　other　words；　think　an　object　of　intuition。　This

division　is　made　systematically　from　a　common　principle；　namely　the

faculty　of　judgement　（which　is　just　the　same　as　the　power　of　thought）；

and　has　not　arisen　rhapsodically　from　a　search　at　haphazard　after　pure

conceptions；　respecting　the　full　number　of　which　we　never　could　be

certain；　inasmuch　as　we　employ　induction　alone　in　our　search；

without　considering　that　in　this　way　we　can　never　understand　wherefore

precisely　these　conceptions；　and　none　others；　abide　in　the　pure

understanding。　It　was　a　design　worthy　of　an　acute　thinker　like

Aristotle；　to　search　for　these　fundamental　conceptions。　Destitute；

however；　of　any　guiding　principle；　he　picked　them　up　just　as　they

occurred　to　him；　and　at　first　hunted　out　ten；　which　he　called

categories　（predicaments）。　Afterwards　be　believed　that　he　had

discovered　five　others；　which　were　added　under　the　name　of　post

predicaments。　But　his　catalogue　still　remained　defective。　Besides；

there　are　to　be　found　among　them　some　of　the　modes　of　pure　sensibility

（quando；　ubi；　situs；　also　prius；　simul）；　and　likewise　an　empirical

conception　（motus）…　which　can　by　no　means　belong　to　this

genealogical　register　of　the　pure　understanding。　Moreover；　there　are

deduced　conceptions　（actio；　passio）　enumerated　among　the　original

conceptions；　and；　of　the　latter；　some　are　entirely　wanting。

　　With　regard　to　these；　it　is　to　be　remarked；　that　the　categories；

as　the　true　primitive　conceptions　of　the　pure　understanding；　have　also

their　pure　deduced　conceptions；　which；　in　a　complete　system　of

transcendental　philosophy；　must　by　no　means　be　passed　over；　though

in　a　merely　critical　essay　we　must　be　contented　with　the　simple

mention　of　the　fact。

　　Let　it　be　allowed　me　to　call　these　pure；　but　deduced　conceptions

of　the　understanding；　the　predicables　of　the　pure　understanding；　in

contradistinction　to　predicaments。　If　we　are　in　possession　of　the

original　and　primitive；　the　deduced　and　subsidiary　conceptions　can

easily　be　added；　and　the　genealogical　tree　of　the　understanding

completely　delineated。　As　my　present　aim　is　not　to　set　forth　a

complete　system；　but　merely　the　principles　of　one；　I　reserve　this　task

for　another　time。　It　may　be　easily　executed　by　any　one　who　will

refer　to　the　ontological　manuals；　and　subordinate　to　the　category　of

causality；　for　example；　the　predicables　of　force；　action；　passion；

to　that　of　community；　those　of　presence　and　resistance；　to　the

categories　of　modality；　those　of　origination；　extinction；　change；

and　so　with　the　rest。　The　categories　combined　with　the　modes　of　pure

sensibility；　or　with　one　another；　afford　a　great　number　of　deduced　a

priori　conceptions；　a　complete　enumeration　of　which　would　be　a

useful　and　not　unpleasant；　but　in　this　place　a　perfectly

dispensable；　occupation。

　　I　purposely　omit　the　definitions　of　the　categories　in　this　treatise。

I　shall　analyse　these　conceptions　only　so　far　as　is　necessary　for

the　doctrine　of　method；　which　is　to　form　a　part　of　this　critique。　In　a

system　of　pure　reason；　definitions　of　them　would　be　with　justice

demanded　of　me；　but　to　give　them　here　would　only　bide　from　our　view

the　main　aim　of　our　investigation；　at　the　same　time　raising　doubts　and

objections；　the　consideration　of　which；　without　injustice　to　our

main　purpose；　may　be　very　well　postponed　till　another　opportunity。

Meanwhile；　it　ought　to　be　sufficiently　clear；　from　the　little　we

have　already　said　on　this　subject；　that　the　formation　of　a　complete

vocabulary　of　pure　conceptions；　accompanied　by　all　the　requisite

explanations；　is　not　only　a　possible；　but　an　easy　undertaking。　The

compartments　already　exist；　it　is　only　necessary　to　fill　them　up；

and　a　systematic　topic　like　the　present；　indicates　with　perfect

precision　the　proper　place　to　which　each　conception　belongs；　while

it　readily　points　out　any　that　have　not　yet　been　filled　up。



　　　　　　　　　　　　　　　　　　　　　　　　　　　SS　7



　　Our　table　of　the　categories　suggests　considerations　of　some

importance；　which　may　perhaps　have　significant　results　in　regard　to

the　scientific　form　of　all　rational　cognitions。　For；　that　this　table

is　useful　in　the　theoretical　part　of　philosophy；　nay；　indispensable

for　the　sketching　of　the　complete　plan　of　a　science；　so　far　as　that

science　rests　upon　conceptions　a　priori；　and　for　dividing　it

mathematically；　according　to　fixed　principles；　is　most　manifest　from

the　fact　that　it　contains　all　the　elementary　conceptions　of　the

understanding；　nay；　even　the　form　of　a　system　of　these　in　the

understanding　itself；　and　consequently　indicates　all　the　momenta；

and　also　the　internal　arrangement　of　a　projected　speculative

science；　as　I　have　elsewhere　shown。*　Here　follow　some　of　these

observations。



　　*In　the　Metaphysical　Principles　of　Natural　Science。



　　I。　This　table；　which　contains　four　classes　of　conceptions　of　the

understanding；　may；　in　the　first　instance；　be　divided　into　two

classes；　the　first　of　which　relates　to　objects　of　intuition…　pure　as

well　as　empirical；　the　second；　to　the　existence　of　these　objects；

either　in　relation　to　one　another；　or　to　the　understanding。

　　The　former　of　these　classes　of　categories　I　would　entitle　the

mathematical；　and　the　latter　the　dynamical　categories。　The　former；

as　we　see；　has　no　correlates；　these　are　only　to　be　found　in　the　second

class。　This　difference　must　have　a　ground　in　the　nature　of　the　human

understanding。

　　II。　The　number　of　the　categories　in　each　class　is　always　the　same；

namely；　three…　a　fact　which　also　demands　some　consideration；　because

in　all　other　cases　division　a　priori　through　conceptions　is

necessarily　dichotomy。　It　is　to　be　added；　that　the　third　category　in

each　triad　always　arises　from　the　combination　of　the　second　with　the

first。

　　Thus　totality　is　nothing　else　but　plurality　contemplated　as　unity；

limitation　is　merely　reality　conjoined　with　negation；　community　is　the

causality　of　a　substance；　reciprocally　determining；　and　determined

by　other　substances；　and　finally；　necessity　is　nothing　but

existence；　which　is　given　through　the　possibility　itself。　Let　it　not

be　supposed；　however；　that　the　third　category　is　merely　a　deduced；　and

not　a　primitive　conception　of　the　pure　understanding。　For　the

conjunction　of　the　first　and　second；　in　order　to　produce　the　third

conception；　requires　a　particular　function　of　the　understanding；　which

is　by　no　means　identical　with　those　which　are　exercised　in　the　first

and　second。　Thus；　the　conception　of　a　number　（which　belongs　to　the

category　of　totality）　is　not　always　possible；　where　the　conceptions　of

multitude　and　unity　exist　（for　example；　in　the　representation　of　the

infinite）。　Or；　if　I　conjoin　the　conception　of　a　cause　with　that　of　a

substance；　it　does　not　follow　that　the　conception　of　influence；　that

is；　how　one　substance　can　be　the　cause　of　something　in　another

substance；　will　be　understood　from　that。　Thus　it　is　evident　that　a

particular　act　of　the　understanding　is　here　necessary；　and　so　in　the

other　instances。

　　III。　With　respect　to　one　category；　namely；　that　of　community；

which　is　found　in　the　third　class；　it　is　not　so　easy　as　with　the

others　to　detect　its　accordance　with　the　form　of　the　disjunctive

judgement　which　corresponds　to　it　in　the　table　of　the　logical

functions。

　　In　order　to　assure　ourselves　of　this　accordance；　we　must　observe

that　in　every　disjunctive　judgement；　the　sphere　of　the　judgement　（that

is；　the　complex　of　all　that　is　contained　in　it）　is　represented　as　a

whole　divided　into　parts；　and；　since　one　part　cannot　be　contained　in

the　other；　they　are　cogitated　as　co…ordinated　with；　not　subordinated

to　each　other；　so　that　they　do　not　determine　each　other

unilaterally；　as　in　a　linear　series；　but　reciprocally；　as　in　an

aggregate…　（if　one　member　of　the　division　is　posited；　all　the　rest　are

excluded；　and　conversely）。

　　Now　a　like　connection　is　cogitated　in　a　whole　of　things；　for　one

thing　is　not　subordinated；　as　effect；　to　another　as　cause　of　its

existence；　but；　on　the　contrary；　is　co…ordinated　contemporaneously　and

reciprocally；　as　a　cause　in　relation　to　the　determination　of　the

others　（for　example；　in　a　body…　the　parts　of　which　mutually　attract

and　repel　each　other）。　And　this　is　an　entirely　different　kind　of

connection　from　that　which　we　find　in　the　mere　relation　of　the　cause

to　the　effect　（the　principle　to　the　consequence）；　for　in　such　a

connection　the　consequence　does　not　in　its　turn　determine　the

principle；　and　therefore　does　not　constitute；　with　the　latter；　a

whole…　just　as　the　Creator　does　not　with　the　world　make　up　a　whole。

The　process　of　understanding　by　which　it　represents　to　itself　the

sphere　of　a　divided　conception；　is　employed　also　when　we　think　of　a

thing　as　divisible；　and　in　the　same　manner　as　the　members　of　the

division　in　the　former　exclude　one　another；　and　yet　are　connected　in

one　sphere；　so　the　understanding　represents　to　itself　the　parts　of　the

latter；　as　having…　each　of　them…　an　existence　（as　substances）；

independently　of　the　others；　and　yet　as　united　in　one　whole。



　　　　　　　　　　　　　　　　　　　　　　　　　　SS　8



　　In　the　transcendental　philosophy　of　the　ancients　there　exists　one

more　leading　division；　which　contains　pure　conceptions　of　the

understanding；　and　which；　although　not　numbered　among　the

categories；　ought；　according　to　them；　as　conceptions　a　priori；　to　be

valid　of　objects。　But　in　this　case　they　would　augment　the　number　of

the　categories；　which　cannot　be。　These　are　set　forth　in　the

proposition；　so　renowned　among　the　schoolmen…　〃Quodlibet　ens　est　UNUM；

VERUM；　BONUM。〃　Now；　though　the　inferences