Kant's Three Critiques: The Critique of Pure Reason, The Critique of Practical Reason & The Critique of Judgment. Immanuel Kant

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СКАЧАТЬ represented by the pure understanding (realitas noumenon), opposition between realities is incogitable — such a relation, that is, that when these realities are connected in one subject, they annihilate the effects of each other and may be represented in the formula 3 — 3 = 0. On the other hand, the real in a phenomenon (realitas phaenomenon) may very well be in mutual opposition, and, when united in the same subject, the one may completely or in part annihilate the effect or consequence of the other; as in the case of two moving forces in the same straight line drawing or impelling a point in opposite directions, or in the case of a pleasure counterbalancing a certain amount of pain.

      3. The Internal and External. In an object of the pure understanding, only that is internal which has no relation (as regards its existence) to anything different from itself. On the other hand, the internal determinations of a substantia phaenomenon in space are nothing but relations, and it is itself nothing more than a complex of mere relations. Substance in space we are cognizant of only through forces operative in it, either drawing others towards itself (attraction), or preventing others from forcing into itself (repulsion and impenetrability). We know no other properties that make up the conception of substance phenomenal in space, and which we term matter. On the other hand, as an object of the pure understanding, every substance must have internal determination and forces. But what other internal attributes of such an object can I think than those which my internal sense presents to me? That, to wit, which in either itself thought, or something analogous to it. Hence Leibnitz, who looked upon things as noumena, after denying them everything like external relation, and therefore also composition or combination, declared that all substances, even the component parts of matter, were simple substances with powers of representation, in one word, monads.

      4. Matter and Form. These two conceptions lie at the foundation of all other reflection, so inseparably are they connected with every mode of exercising the understanding. The former denotes the determinable in general, the second its determination, both in a transcendental sense, abstraction being made of every difference in that which is given, and of the mode in which it is determined. Logicians formerly termed the universal, matter, the specific difference of this or that part of the universal, form. In a judgement one may call the given conceptions logical matter (for the judgement), the relation of these to each other (by means of the copula), the form of the judgement. In an object, the composite parts thereof (essentialia) are the matter; the mode in which they are connected in the object, the form. In respect to things in general, unlimited reality was regarded as the matter of all possibility, the limitation thereof (negation) as the form, by which one thing is distinguished from another according to transcendental conceptions. The understanding demands that something be given (at least in the conception), in order to be able to determine it in a certain manner. Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations). Hence, with him, space and time were possible — the former through the relation of substances, the latter through the connection of their determinations with each other, as causes and effects. And so would it really be, if the pure understanding were capable of an immediate application to objects, and if space and time were determinations of things in themselves. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. But the intellectual philosopher could not endure that the form should precede the things themselves and determine their possibility; an objection perfectly correct, if we assume that we intuite things as they are, although with confused representation. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time).

       Remark on the Amphiboly of the Conceptions of Reflection.

      Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. In this manner, the appointment of the position which must be taken by each conception according to the difference in its use, and the directions for determining this place to all conceptions according to rules, would be a transcendental topic, a doctrine which would thoroughly shield us from the surreptitious devices of the pure understanding and the delusions which thence arise, as it would always distinguish to what faculty of cognition each conception properly belonged. Every conception, every title, under which many cognitions rank together, may be called a logical place. Upon this is based the logical topic of Aristotle, of which teachers and rhetoricians could avail themselves, in order, under certain titles of thought, to observe what would best suit the matter they had to treat, and thus enable themselves to quibble and talk with fluency and an appearance of profundity.

      Transcendental topic, on the contrary, contains nothing more than the above-mentioned four titles of all comparison and distinction, which differ from categories in this respect, that they do not represent the object according to that which constitutes its conception (quantity, reality), but set forth merely the comparison of representations, which precedes our conceptions of things. But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility.

      Conceptions may be logically compared without the trouble of inquiring to what faculty their objects belong, whether as noumena, to the understanding, or as phenomena, to sensibility. If, however, we wish to employ these conceptions in respect of objects, previous transcendental reflection is necessary. Without this reflection I should make a very unsafe use of these conceptions, and construct pretended synthetical propositions which critical reason cannot acknowledge and which are based solely upon a transcendental amphiboly, that is, upon a substitution of an object of pure understanding for a phenomenon.

      For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. Our table of the conceptions of reflection gives us the unexpected advantage of being able to exhibit the distinctive peculiarities of his system in all its parts, and at the same time of exposing the fundamental principle of this peculiar mode of thought, which rested upon naught but a misconception. He compared all things with each other merely by means of conceptions, and naturally found no other differences than those by which the understanding distinguishes its pure conceptions one from another. The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. A phenomenon was for him the representation of the thing in itself, although distinguished from cognition by the understanding only in respect of the logical form — the former with its usual want of analysis containing, according to him, a certain mixture of collateral representations in its conception of a thing, which it is the duty of the understanding to separate and distinguish. In one word, Leibnitz intellectualized phenomena, just as Locke, in his system of noogony (if I may be allowed to make use of such expressions), sensualized the conceptions of the understanding, that is to say, declared them to be nothing more than empirical or abstract conceptions of reflection. Instead of seeking in the understanding and sensibility two different sources of representations, which, however, can present us with objective judgements of things only in conjunction, each of these great men recognized but one of these faculties, which, in their opinion, applied immediately to things in themselves, the other having no duty but that of confusing or arranging the representations of the former.

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