第56章

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, Ishall 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 understanding.

As this merely formal logic makes abstraction of all content of cognition, whether pure or empirical, and occupies itself with the mere form of thought (discursive cognition), it must contain in its analytic a canon for reason.For the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta.

Transcendental logic, limited as it is to a determinate content, that of pure a priori cognitions, to wit, cannot imitate general logic in this division.For it is evident that the transcendental employment of reason is not objectively valid, and therefore does not belong to the logic of truth (that is, to analytic), but as a logic of illusion, occupies a particular department in the scholastic system under the name of transcendental dialectic.

Understanding and judgement accordingly possess in transcendental logic a canon of objectively valid, and therefore true exercise, and are comprehended in the analytical department of that logic.But reason, in her endeavours to arrive by a priori means at some true statement concerning objects and to extend cognition beyond the bounds of possible experience, is altogether dialectic, and her illusory assertions cannot be constructed into a canon such as an analytic ought to contain.

Accordingly, the analytic of principles will be merely a canon for the faculty of judgement, for the instruction of this faculty in its application to phenomena of the pure conceptions of the understanding, which contain the necessary condition for the establishment of a priori laws.On this account, although the subject of the following chapters is the especial principles of understanding, I shall make use of the term Doctrine of the faculty of judgement, in order to define more particularly my present purpose.

INTRODUCTION.Of the Transcendental Faculty of judgement in General.

If understanding in general be defined as the faculty of laws or rules, the faculty of judgement may be termed the faculty of subsumption under these rules; that is, of distinguishing whether this or that does or does not stand under a given rule (casus datae legis).