第81章
*The unity of the universe, in which all phenomena to be connected, is evidently a mere consequence of the admitted principle of the community of all substances which are coexistent.For were substances isolated, they could not as parts constitute a whole, and were their connection (reciprocal action of the manifold) not necessary from the very fact of coexistence, we could not conclude from the fact of the latter as a merely ideal relation to the former as a real one.We have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its condition.
4.THE POSTULATES OF EMPIRICAL THOUGHT.
1.That which agrees with the formal conditions (intuition and conception) of experience, is possible.
2.That which coheres with the material conditions of experience (sensation), is real.
3.That whose coherence with the real is determined according to universal conditions of experience is (exists) necessary.
Explanation.
The categories of modality possess this peculiarity, that they do not in the least determine the object, or enlarge the conception to which they are annexed as predicates, but only express its relation to the faculty of cognition.Though my conception of a thing is in itself complete, I am still entitled to ask whether the object of it is merely possible, or whether it is also real, or, if the latter, whether it is also necessary.But hereby the object itself is not more definitely determined in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement, and to the reason of its application to experience.
For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them.For if they are to have something more than a merely logical significance, and to be something more than a mere analytical expression of the form of thought, and to have a relation to things and their possibility, reality, or necessity, they must concern possible experience and its synthetical unity, in which alone objects of cognition can be given.
The postulate of the possibility of things requires also, that the conception of the things agree with the formal conditions of our experience in general.But this, that is to say, the objective form of experience, contains all the kinds of synthesis which are requisite for the cognition of objects.A conception which contains a synthesis must be regarded as empty and, without reference to an object, if its synthesis does not belong to experience- either as borrowed from it, and in this case it is called an empirical conception, or such as is the ground and a priori condition of experience (its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone.For where shall we find the criterion or character of the possibility of an object which is cogitated by means of an a priori synthetical conception, if not in the synthesis which constitutes the form of empirical cognition of objects? That in such a conception no contradiction exists is indeed a necessary logical condition, but very far from being sufficient to establish the objective reality of the conception, that is, the possibility of such an object as is thought in the conception.Thus, in the conception of a figure which is contained within two straight lines, there is no contradiction, for the conceptions of two straight lines and of their junction contain no negation of a figure.The impossibility in such a case does not rest upon the conception in itself, but upon the construction of it in space, that is to say, upon the conditions of space and its determinations.But these have themselves objective reality, that is, they apply to possible things, because they contain a priori the form of experience in general.
And now we shall proceed to point out the extensive utility and influence of this postulate of possibility.When I represent to myself a thing that is permanent, so that everything in it which changes belongs merely to its state or condition, from such a conception alone I never can cognize that such a thing is possible.Or, if Irepresent to myself something which is so constituted that, when it is posited, something else follows always and infallibly, my thought contains no self-contradiction; but whether such a property as causality is to be found in any possible thing, my thought alone affords no means of judging.Finally, I can represent to myself different things (substances) which are so constituted that the state or condition of one causes a change in the state of the other, and reciprocally; but whether such a relation is a property of things cannot be perceived from these conceptions, which contain a merely arbitrary synthesis.Only from the fact, therefore, that these conceptions express a priori the relations of perceptions in every experience, do we know that they possess objective reality, that is, transcendental truth; and that independent of experience, though not independent of all relation to form of an experience in general and its synthetical unity, in which alone objects can be empirically cognized.