Critique of Pure Reasonby Immanuel Kant
Kant's moderate form of skepticism is known as "transcendental idealism," and its primary tenet is that we cannot know things as they are in themselves/i>
The Critique of Pure Reason is one of the most important philosophical texts ever written. Like Copernicus, Kant dared to question the ordinary perspective from which we habitually view the world.
Kant's moderate form of skepticism is known as "transcendental idealism," and its primary tenet is that we cannot know things as they are in themselves because we only know things as they appear to us. His thesis had a monumental influence on the culture of the last two centuries, giving rise to cultural movements and theoretical approaches including: German Idealism, Romanticism, Modernism, Marxism, Existentialism, Psychoanalysis, Structuralism, Post-Structuralism, and even Quantum Physics.
About the Author:
Immanuel Kant (1724-1804) has been caricatured as a stiff German professor, whose Stoic habits were so predictable that the people of Königsberg, his hometown, could set their clocks by his daily walks. Kant's life is best described as a heroic struggle to discover order within chaos or, better, an effort to fix human thought and behavior within it proper limits. He lived and worked during the Enlightenment, a time when political, religious, and intellectual freedom erupted across the Western world
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The Critique of Pure Reason
By Immanuel Kant
OPEN ROAD INTEGRATED MEDIACopyright © 2015 Immanuel Kant
All rights reserved.
Of the Transcendental Clue to the Discovery of all Pure Conceptions of the Understanding.
SS 3. Introductory.
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.
SS 4. SECTION 1. Of defined above Use of understanding in General.
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 the receptivity of impressions. Now, the understanding cannot make any other use of these conceptions than to judge by means of them. As no representation, except an intuition, relates immediately to its object, a conception never relates immediately to an object, but only to some other representation thereof, be that an intuition or itself a conception. A judgement, therefore, is the mediate cognition of an object, consequently the representation of a representation of it. In every judgement there is a conception which applies to, and is valid for many other conceptions, and which among these comprehends also a given representation, this last being immediately connected with an object. For example, in the judgement — "All bodies are divisible," our conception of divisible applies to various other conceptions; among these, however, it is here particularly applied to the conception of body, and this conception of body relates to certain phenomena which occur to us. These objects, therefore, are mediately represented by the conception of divisibility. All judgements, accordingly, are functions of unity in our representations, inasmuch as, instead of an immediate, a higher representation, which comprises this and various others, is used for our cognition of the object, and thereby many possible cognitions are collected into one. But we can reduce all acts of the understanding to judgements, so that understanding may be represented as the faculty of judging. For it is, according to what has been said above, a faculty of thought. Now thought is cognition by means of conceptions. But conceptions, as predicates of possible judgements, relate to some representation of a yet undetermined object. Thus the conception of body indicates something — for example, metal — which can be cognized by means of that conception. It is therefore a conception, for the reason alone that other representations are contained under it, by means of which it can relate to objects. It is therefore the predicate to a possible judgement; for example: "Every metal is a body." All the functions of the understanding therefore can be discovered, when we can completely exhibit the functions of unity in judgements. And that this may be effected very easily, the following section will show.
SS 5. SECTION II. Of the Logical Function of the Understanding in Judgements.
If we abstract all the content of a judgement, and consider only the intellectual form thereof, we find that the function of thought in a judgement can be brought under four heads, of which each contains three momenta. These may be conveniently represented in the following table:
Quantity of judgements
As this division appears to differ in some, though not essential points, from the usual technique of logicians, the following observations, for the prevention of otherwise possible misunderstanding, will not be without their use.
1. Logicians say, with justice, that in the use of judgements in syllogisms, singular judgements may be treated like universal ones. For, precisely because a singular judgement has no extent at all, its predicate cannot refer to a part of that which is contained in the conception of the subject and be excluded from the rest. The predicate is valid for the whole conception just as if it were a general conception, and had extent, to the whole of which the predicate applied. On the other hand, let us compare a singular with a general judgement, merely as a cognition, in regard to quantity. The singular judgement relates to the general one, as unity to infinity, and is therefore in itself essentially different. Thus, if we estimate a singular judgement (judicium singulare) not merely according to its intrinsic validity as a judgement, but also as a cognition generally, according to its quantity in comparison with that of other cognitions, it is then entirely different from a general judgement (judicium commune), and in a complete table of the momenta of thought deserves a separate place — though, indeed, this would not be necessary in a logic limited merely to the consideration of the use of judgements in reference to each other.
2. In like manner, in transcendental logic, infinite must be distinguished from affirmative judgements, although in general logic they are rightly enough classed under affirmative. General logic abstracts all content of the predicate (though it be negative), and only considers whether the said predicate be affirmed or denied of the subject. But transcendental logic considers also the worth or content of this logical affirmation — an affirmation by means of a merely negative predicate, and inquires how much the sum total of our cognition gains by this affirmation. For example, if I say of the soul, "It is not mortal" — by this negative judgement I should at least ward off error. Now, by the proposition, "The soul is not mortal," I have, in respect of the logical form, really affirmed, inasmuch as I thereby place the soul in the unlimited sphere of immortal beings. Now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over, when I take away the whole mortal part. But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere. But this part remains, notwithstanding this exception, infinite, and more and more parts may be taken away from the whole sphere, without in the slightest degree thereby augmenting or affirmatively determining our conception of the soul. These judgements, therefore, infinite in respect of their logical extent, are, in respect of the content of their cognition, merely limitative; and are consequently entitled to a place in our transcendental table of all the momenta of thought in judgements, because the function of the understanding exercised by them may perhaps be of importance in the field of its pure a priori cognition.
3. All relations of thought in judgements are those (a) of the predicate to the subject; (b) of the principle to its consequence; (c) of the divided cognition and all the members of the division to each other. In the first of these three classes, we consider only two conceptions; in the second, two judgements; in the third, several judgements in relation to each other. The hypothetical proposition, "If perfect justice exists, the obstinately wicked are punished," contains properly the relation to each other of two propositions, namely, "Perfect justice exists," and "The obstinately wicked are punished." Whether these propositions are in themselves true is a question not here decided. Nothing is cogitated by means of this judgement except a certain consequence. Finally, the disjunctive judgement contains a relation of two or more propositions to each other — a relation not of consequence, but of logical opposition, in so far as the sphere of the one proposition excludes that of the other. But it contains at the same time a relation of community, in so far as all the propositions taken together fill up the sphere of the cognition. The disjunctive judgement contains, therefore, the relation of the parts of the whole sphere of a cognition, since the sphere of each part is a complemental part of the sphere of the other, each contributing to form the sum total of the divided cognition. Take, for example, the proposition, "The world exists either through blind chance, or through internal necessity, or through an external cause." Each of these propositions embraces a part of the sphere of our possible cognition as to the existence of a world; all of them taken together, the whole sphere. To take the cognition out of one of these spheres, is equivalent to placing it in one of the others; and, on the other hand, to place it in one sphere is equivalent to taking it out of the rest. There is, therefore, in a disjunctive judgement a certain community of cognitions, which consists in this, that they mutually exclude each other, yet thereby determine, as a whole, the true cognition, inasmuch as, taken together, they make up the complete content of a particular given cognition. And this is all that I find necessary, for the sake of what follows, to remark in this place.
4. The modality of judgements is a quite peculiar function, with this distinguishing characteristic, that it contributes nothing to the content of a judgement (for besides quantity, quality, and relation, there is nothing more that constitutes the content of a judgement), but concerns itself only with the value of the copula in relation to thought in general. Problematical judgements are those in which the affirmation or negation is accepted as merely possible (ad libitum). In the assertorical, we regard the proposition as real (true); in the apodeictical, we look on it as necessary. Thus the two judgements (antecedens et consequens), the relation of which constitutes a hypothetical judgement, likewise those (the members of the division) in whose reciprocity the disjunctive consists, are only problematical. In the example above given the proposition, "There exists perfect justice," is not stated assertorically, but as an ad libitum judgement, which someone may choose to adopt, and the consequence alone is assertorical. Hence such judgements may be obviously false, and yet, taken problematically, be conditions of our cognition of the truth. Thus the proposition, "The world exists only by blind chance," is in the disjunctive judgement of problematical import only: that is to say, one may accept it for the moment, and it helps us (like the indication of the wrong road among all the roads that one can take) to find out the true proposition. The problematical proposition is, therefore, that which expresses only logical possibility (which is not objective); that is, it expresses a free choice to admit the validity of such a proposition — a merely arbitrary reception of it into the understanding. The assertorical speaks of logical reality or truth; as, for example, in a hypothetical syllogism, the antecedens presents itself in a problematical form in the major, in an assertorical form in the minor, and it shows that the proposition is in harmony with the laws of the understanding. The apodeictical proposition cogitates the assertorical as determined by these very laws of the understanding, consequently as affirming a priori, and in this manner it expresses logical necessity. Now because all is here gradually incorporated with the understanding — inasmuch as in the first place we judge problematically; then accept assertorically our judgement as true; lastly, affirm it as inseparably united with the understanding, that is, as necessary and apodeictical — we may safely reckon these three functions of modality as so many momenta of thought.
SS 6. SECTION III. Of the Pure Conceptions of the Understanding, or Categories.
General logic, as has been repeatedly said, makes abstraction of all content of cognition, and expects to receive representations from some other quarter, in order, by means of analysis, to convert them into conceptions. On the contrary, transcendental logic has lying before it the manifold content of a priori sensibility, which transcendental aesthetic presents to it in order to give matter to the pure conceptions of the understanding, without which transcendental logic would have no content, and be therefore utterly void. Now space and time contain an infinite diversity of determinations of pure a priori intuition, but are nevertheless the condition of the mind's receptivity, under which alone it can obtain representations of objects, and which, consequently, must always affect the conception of these objects. But the spontaneity of thought requires that this diversity be examined after a certain manner, received into the mind, and connected, in order afterwards to form a cognition out of it. This Process I call synthesis.
By the word synthesis, in its most general signification, I understand the process of joining different representations to each other and of comprehending their diversity in one cognition. This synthesis is pure when the diversity is not given empirically but a priori (as that in space and time). Our representations must be given previously to any analysis of them; and no conceptions can arise, quoad their content, analytically. But the synthesis of a diversity (be it given a priori or empirically) is the first requisite for the production of a cognition, which in its beginning, indeed, may be crude and confused, and therefore in need of analysis — still, synthesis is that by which alone the elements of our cognitions are collected and united into a certain content, consequently it is the first thing on which we must fix our attention, if we wish to investigate the origin of our knowledge.
Synthesis, generally speaking, is, as we shall afterwards see, the mere operation of the imagination — a blind but indispensable function of the soul, without which we should have no cognition whatever, but of the working of which we are seldom even conscious. But to reduce this synthesis to conceptions is a function of the understanding, by means of which we attain to cognition, in the proper meaning of the term.
Pure synthesis, represented generally, gives us the pure conception of the understanding. But by this pure synthesis, I mean that which rests upon a basis of a priori synthetical unity. Thus, our numeration (and this is more observable in large numbers) is a synthesis according to conceptions, because it takes place according to a common basis of unity (for example, the decade). By means of this conception, therefore, the unity in the synthesis of the manifold becomes necessary.
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Meet the Author
Immanuel Kant (1724–1804) was a German Enlightenment philosopher widely considered to be one of the founders of modern philosophy. His contributions to the fields of ethics, aesthetics, metaphysics, and epistemology remain cornerstones of contemporary thought. Kant’s best-known work is The Critique of Pure Reason, which explores the relationship between human existence and reason.
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Most insightful work of the critique of the origins of reason. A classic and must read whether you agree with him or not.
The last time I checked, Hegel did not write The Critique of Pure Reason. But hey, close enough, right?