the critique of pure reason-第30部分

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under　the　name　of　imagination；　at　another　under　that　of　understanding；

produces　conjunction　in　the　manifold　of　intuition。



　　To　take　another　example；　when　I　perceive　the　freezing　of　water；　I

apprehend　two　states　（fluidity　and　solidity）；　which；　as　such；　stand

toward　each　other　mutually　in　a　relation　of　time。　But　in　the　time；

which　I　place　as　an　internal　intuition；　at　the　foundation　of　this

phenomenon；　I　represent　to　myself　synthetical　unity　of　the　manifold；

without　which　the　aforesaid　relation　could　not　be　given　in　an

intuition　as　determined　（in　regard　to　the　succession　of　time）。　Now

this　synthetical　unity；　as　the　a　priori　condition　under　which　I

conjoin　the　manifold　of　an　intuition；　is；　if　I　make　abstraction　of　the

permanent　form　of　my　internal　intuition　（that　is　to　say；　of　time）；　the

category　of　cause；　by　means　of　which；　when　applied　to　my

sensibility；　I　determine　everything　that　occurs　according　to　relations

of　time。　Consequently　apprehension　in　such　an　event；　and　the　event

itself；　as　far　as　regards　the　possibility　of　its　perception；　stands

under　the　conception　of　the　relation　of　cause　and　effect：　and　so　in

all　other　cases。



　　Categories　are　conceptions　which　prescribe　laws　a　priori　to

phenomena；　consequently　to　nature　as　the　complex　of　all　phenomena

（natura　materialiter　spectata）。　And　now　the　question　arises…

inasmuch　as　these　categories　are　not　derived　from　nature；　and　do　not

regulate　themselves　according　to　her　as　their　model　（for　in　that

case　they　would　be　empirical）…　how　it　is　conceivable　that　nature

must　regulate　herself　according　to　them；　in　other　words；　how　the

categories　can　determine　a　priori　the　synthesis　of　the　manifold　of

nature；　and　yet　not　derive　their　origin　from　her。　The　following　is　the

solution　of　this　enigma。

　　It　is　not　in　the　least　more　difficult　to　conceive　how　the　laws　of

the　phenomena　of　nature　must　harmonize　with　the　understanding　and　with

its　a　priori　form…　that　is；　its　faculty　of　conjoining　the　manifold…

than　it　is　to　understand　how　the　phenomena　themselves　must

correspond　with　the　a　priori　form　of　our　sensuous　intuition。　For

laws　do　not　exist　in　the　phenomena　any　more　than　the　phenomena　exist

as　things　in　themselves。　Laws　do　not　exist　except　by　relation　to　the

subject　in　which　the　phenomena　inhere；　in　so　far　as　it　possesses

understanding；　just　as　phenomena　have　no　existence　except　by

relation　to　the　same　existing　subject　in　so　far　as　it　has　senses。　To

things　as　things　in　themselves；　conformability　to　law　must　necessarily

belong　independently　of　an　understanding　to　cognize　them。　But

phenomena　are　only　representations　of　things　which　are　utterly　unknown

in　respect　to　what　they　are　in　themselves。　But　as　mere

representations；　they　stand　under　no　law　of　conjunction　except　that

which　the　conjoining　faculty　prescribes。　Now　that　which　conjoins　the

manifold　of　sensuous　intuition　is　imagination；　a　mental　act　to　which

understanding　contributes　unity　of　intellectual　synthesis；　and

sensibility；　manifoldness　of　apprehension。　Now　as　all　possible

perception　depends　on　the　synthesis　of　apprehension；　and　this

empirical　synthesis　itself　on　the　transcendental；　consequently　on

the　categories；　it　is　evident　that　all　possible　perceptions；　and

therefore　everything　that　can　attain　to　empirical　consciousness；

that　is；　all　phenomena　of　nature；　must；　as　regards　their

conjunction；　be　subject　to　the　categories。　And　nature　（considered

merely　as　nature　in　general）　is　dependent　on　them。　as　the　original

ground　of　her　necessary　conformability　to　law　（as　natura　formaliter

spectata）。　But　the　pure　faculty　（of　the　understanding）　of

prescribing　laws　a　priori　to　phenomena　by　means　of　mere　categories；　is

not　competent　to　enounce　other　or　more　laws　than　those　on　which　a

nature　in　general；　as　a　conformability　to　law　of　phenomena　of　space

and　time；　depends。　Particular　laws；　inasmuch　as　they　concern

empirically　determined　phenomena；　cannot　be　entirely　deduced　from　pure

laws；　although　they　all　stand　under　them。　Experience　must　be

superadded　in　order　to　know　these　particular　laws；　but　in　regard　to

experience　in　general；　and　everything　that　can　be　cognized　as　an

object　thereof；　these　a　priori　laws　are　our　only　rule　and　guide。



　　　　　　　Result　of　this　Deduction　of　the　Conceptions　of　the

　　　　　　　　　　　　　　　　　　　Understanding。　SS　23



　　We　cannot　think　any　object　except　by　means　of　the　categories；　we

cannot　cognize　any　thought　except　by　means　of　intuitions　corresponding

to　these　conceptions。　Now　all　our　intuitions　are　sensuous；　and　our

cognition；　in　so　far　as　the　object　of　it　is　given；　is　empirical。　But

empirical　cognition　is　experience；　consequently　no　a　priori

cognition　is　possible　for　us；　except　of　objects　of　possible

experience。*



　　*Lest　my　readers　should　stumble　at　this　assertion；　and　the

conclusions　that　may　be　too　rashly　drawn　from　it；　I　must　remind　them

that　the　categories　in　the　act　of　thought　are　by　no　means　limited　by

the　conditions　of　our　sensuous　intuition；　but　have　an　unbounded　sphere

of　action。　It　is　only　the　cognition　of　the　object　of　thought；　the

determining　of　the　object；　which　requires　intuition。　In　the　absence　of

intuition；　our　thought　of　an　object　may　still　have　true　and　useful

consequences　in　regard　to　the　exercise　of　reason　by　the　subject。　But

as　this　exercise　of　reason　is　not　always　directed　on　the　determination

of　the　object；　in　other　words；　on　cognition　thereof；　but　also　on　the

determination　of　the　subject　and　its　volition；　I　do　not　intend　to

treat　of　it　in　this　place。



　　But　this　cognition；　which　is　limited　to　objects　of　experience；　is

not　for　that　reason　derived　entirely；　from；　experience；　but…　and

this　is　asserted　of　the　pure　intuitions　and　the　pure　conceptions　of

the　understanding…　there　are；　unquestionably；　elements　of　cognition；

which　exist　in　the　mind　a　priori。　Now　there　are　only　two　ways　in　which

a　necessary　harmony　of　experience　with　the　conceptions　of　its

objects　can　be　cogitated。　Either　experience　makes　these　conceptions

possible；　or　the　conceptions　make　experience　possible。　The　former　of

these　statements　will　not　bold　good　with　respect　to　the　categories

（nor　in　regard　to　pure　sensuous　intuition）；　for　they　are　a　priori

conceptions；　and　therefore　independent　of　experience。　The　assertion　of

an　empirical　origin　would　attribute　to　them　a　sort　of　generatio

aequivoca。　Consequently；　nothing　remains　but　to　adopt　the　second

alternative　（which　presents　us　with　a　system；　as　it　were；　of　the

epigenesis　of　pure　reason）；　namely；　that　on　the　part　of　the

understanding　the　categories　do　contain　the　grounds　of　the　possibility

of　all　experience。　But　with　respect　to　the　questions　how　they　make

experience　possible；　and　what　are　the　principles　of　the　possibility

thereof　with　which　they　present　us　in　their　application　to

phenomena；　the　following　section　on　the　transcendental　exercise　of　the

faculty　of　judgement　will　inform　the　reader。

　　It　is　quite　possible　that　someone　may　propose　a　species　of

preformation…system　of　pure　reason…　a　middle　way　between　the　two…　to

wit；　that　the　categories　are　neither　innate　and　first　a　priori

principles　of　cognition；　nor　derived　from　experience；　but　are　merely

subjective　aptitudes　for　thought　implanted　in　us　contemporaneously

with　our　existence；　which　were　so　ordered　and　disposed　by　our　Creator；

that　their　exercise　perfectly　harmonizes　with　the　laws　of　nature　which

regulate　experience。　Now；　not　to　mention　that　with　such　an

hypothesis　it　is　impossible　to　say　at　what　point　we　must　stop　in　the

employment　of　predetermined　aptitudes；　the　fact　that　the　categories

would　in　this　case　entirely　lose　that　character　of　necessity　which

is　essentially　involved　in　the　very　conception　of　them；　is　a

conclusive　objection　to　it。　The　conception　of　cause；　for　example；

which　expresses　the　necessity　of　an　effect　under　a　presupposed

condition；　would　be　false；　if　it　rested　only　upon　such　an　arbitrary

subjective　necessity　of　uniting　certain　empirical　representations

according　to　such　a　rule　of　relation。　I　could　not　then　say…　〃The

effect　is　connected　with　its　cause　in　the　object　（that　is；

necessarily）；〃　but　only；　〃I　am　so　constituted　that　I　can　think　this

representation　as　so　connected；　and　not　otherwise。〃　Now　this　is　just

what　the　sceptic　wants。　For　in　this　case；　all　our　knowledge；　depending

on　the　supposed　objective　validity　of　our　judgement；　is　nothing　but

mere　illusion；　nor　would　there　be　wanting　people　who　would　deny　any

such　subjective　necessity　in　respect　to　themselves；　though　they　must

feel　it。　At　all　events；　we　could　not　dispute　with　any　one　on　that

which　merely　depends　on　the　manner　in　which　his　subject　is　organized。



　　　　　　　　　　　　　Short　view　of　the　above　Deduction。



　　The　foregoing　deduction　is　an　exposition　of　the　pure　conceptions

of　the　understanding　（and　with　them　of　all　theoretical　a　priori

cognition）；　as　principles　of　the　possibility　of　experience；　but　of

experience　as　the　determination　of　all　phenomena　in　space　and　time

in　general…　of　experience；　finally；　from　the　principle　of　the　original

synthetical　unity　of　apperception；　as　the　form　of　the　understanding　in

relation　to　time　and　space　as　original　forms　of　sensibility。



　　I　consider　the　division　by　paragraphs　to　be　necessary　only　up　to

this　point；　because　we　had　to　treat　of　the　elementary　conceptions。

As　we　now　proceed　to　the　exposition　of　the　employment　of　these；　I

shall　not　designate　the　chapters　in　this　manner　any　further。

　　　　　　　　　　　　　　　　　　　　　　　　　BOOK　II。



　　　　　　　　　　　　　　　　　Analytic　of　Principles。



　　General　logic　is　constructed　upon　a　plan　which　coincides　exactly

with　the　division　of　the　higher　faculties　of　cognition。　These　are；

understanding；　judgement；　and　reason。　This　science；　accordingly；

treats　in　its　analytic　of　conceptions；　judgements；　and　conclusions

in　exact　correspondence　with　the　functions　and　order　of　those　mental

powers　which　we　include　generally　under　the　generic　denomination　of

under