登陆注册
5370400000022

第22章 Preamble On The Peculiarities Of All Metaphysical

For instance, when I say the air is elastic, this judgment is as yet a judgment of perception only-I do nothing but refer two of my sensations to one another. But, if I would have it called a judgment of experience, I require this connection to stand under a condition, which makes it universally valid. I desire therefore that I and everybody else should always connect necessarily the same perceptions under the same circumstances. Sect. 20. We must consequently analyze experience in order to see what is contained in this product of the senses and of the understanding, and how the judgment of experience itself is possible. The foundation is the intuition of which I become conscious, i.e., perception (perceptio), which pertains merely to the senses. But in the next place, there are acts of judging (which belong only to the understanding). But this judging may be twofold-first, I may merely compare perceptions and connect them in a particular state of my consciousness; or, secondly, I may connect them in consciousness generally. The former judgment is merely a judgment of perception, and of subjective validity only: it is merely a connection of perceptions in my mental state, without reference to the object. Hence it is not, as is commonly imagined, enough for experience to compare perceptions and to connect them in consciousness through judgment; there arises no universality and necessity, for which alone judgments can become objectively valid and be called experience. Quite another judgment therefore is required before perception can become experience. The given intuition must be subsumed under a concept, which determines the form of judging in general relatively to the intuition, connects its empirical consciousness in consciousness generally, and thereby procures universal validity for empirical judgments. A concept of this nature is a pure a priori concept of the Understanding, which does nothing but determine for an intuition the general way in which it can be used for judgments. Let the concept be that of cause, then it determined the intuition which is subsumed under it, e.g., that of air, relative to judgments in general, viz., the concept of air serves with regard to its expansion in the relation of antecedent to consequent in a hypothetical judgment. The concept of cause accordingly is a pure concept of the understanding, which is totally disparate from all possible perception, and only serves to determine the representation subsumed under it, relatively to judgments in general, and so to make a universally valid judgment possible. Before, therefore, a judgment of perception can become a judgment of experience, it is requisite that the perception should be subsumed under some such a concept of the understanding.; for instance, air ranks under the concept of causes, which determines our judgment about it in regard to its expansion as hypothetical. 10 Thereby the expansion of the air is represented not as merely belonging to the perception of the air in my present state or in several states of mine, or in the state of perception of others, but as belonging to it necessarily. The judgment, "the air is elastic," becomes universally valid, and a judgment of experience, only by certain judgments preceding it, which subsume the intuition of air under the concept of cause and effect: and they thereby determine the perceptions not merely as regards one another in me, but relatively to the form of judging in general, which is here hypothetical, and in this way they render the empirical judgment universally valid. If all our synthetical judgments are analyzed so far as they are objectively valid, it will be found that they never consist of mere intuitions connected only (as is commonly believed) by comparison into a judgment; but that they would be impossible were not a pure concept of the understanding superadded to the concepts abstracted from intuition, under which concept these latter are subsumed, and in this manner only combined into an objectively valid judgment. Even the judgments of pure mathematics in their simplest axioms are not exempt from this condition. The principle, II a straight line is the shortest between two points," presupposes that the line is subsumed under the concept of quantity, which certainly is no mere intuition, but bas its seat in the understanding alone, and serves to determine the intuition (of the line) with regard to the judgments which may be made about it, relatively to their quantity, that is, to plurality (as judicia plurativa). 11 For under them it is understood that in a given intuition there is contained a plurality of homogenous parts. Sect. 21. To prove, then, the possibility of experience so far as it rests upon pure concepts of the understanding a priori, we must first represent what belongs to judgments in general and the various functions of the understanding, in a complete table. For the pure concepts of the understanding must run parallel to these functions, as such concepts are nothing more than concepts of intuitions in general, so far as these are determined by one or other of these functions of judging, in themselves, that is, necessarily and universally. Hereby also the a priori principles of the possibility of all experience, as of an objectively valid empirical cognition, will be precisely determined. For they are nothing but propositions by which all perception is (under certain universal conditions of intuition) subsumed under those pure concepts of the understanding. LOGICAL TABLE OF JUDGMENTS. 1. As to Quantity. Universal. Particular. Singular.

2. As to Quality. Affirmative. Negative. Infinite.

3. As to Relation. Categorical. Hypothetical. Disjunctive.

4. As to Modality. Problematical. Assertorical. Apodictical. TRANSCENDENTAL TABLE OF THE PURE CONCEFITS OF THE UNDERSTANDING. 1 . As to Quantity. Unity (the Measure). Plurality (the Quantity). Totality (the Whole).

同类推荐
  • 大周新译大方广佛华严经序

    大周新译大方广佛华严经序

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 卢至长者因缘经

    卢至长者因缘经

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • Vikram and the Vampire

    Vikram and the Vampire

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 再生缘

    再生缘

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • The Life of the Fly

    The Life of the Fly

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
热门推荐
  • 相对无语是清欢

    相对无语是清欢

    “作为作家和教育名家的彭辉以书为伴,孜孜不倦,浇灌了他的心灵之花;丰富阅历,行走山水,孕育了他的文人情怀;重情重义,坦荡处事,成就了他的诗意栖居。漫漫人生路上,他幸福地行走着,行走于浩瀚书卷,行走于湖畔山巅;行走于学生目光的河流中,那目光中流淌着信任和期盼;行走于今生无悔的爱情中,那内心里有两不相厌的敬亭山;行走于自我心灵的麦田,那心灵从不会干涸与狭隘。”本书以清新流畅的文笔记述了两位老人相对静坐的生活小事,面对这一平凡的人与事,我们难免会被那种最细腻的感觉所打动,其间也蕴涵着人生大智慧,可谓是平淡而隽永,让人反复地去品味,具有感人的力量。
  • 古龙文集:流星·蝴蝶·剑(上)

    古龙文集:流星·蝴蝶·剑(上)

    一个像流星般短暂而灿烂,一个像蝴蝶般美丽而脆弱,两个没有自由的人,在爱情中实现了彼此之间的互相拯救。孟星魂只想和小蝶过着普通人的生活。这就是他心中最渴求的生活。一个人能按照自己想的方式活,还有什么不满足的呢?可对于一个杀手而言,永远没有普通的生活……
  • 重燃热血年代

    重燃热血年代

    作为军迷的他在意外的回到了2009年,面对着熟悉的生活,面对新的机遇,他又该何去何从。重来一次,他又能创造出多少奇迹。作为军迷,他又该如何让军迷这个群体重新被大众所接受,改变其在世人眼里的那些负面形象呢。且看一位军迷,如何走一条崛起之路,让军迷这个群体以崭新的面貌被大众所接受和认同。
  • 为人后母

    为人后母

    她,是潇洒不羁,脾气古怪,信仰遇神杀神遇佛杀佛,宁可我负天下人不可天下人负我的法医界第一异人。他,时而痴傻疯癫,时而暴戾无常,一身武功更是诡异惊人。一头天然棕紫色长发银色双瞳,是妖孽般的狂人。当二十一世纪的法医界第一异人,穿越时空,成为权倾国野的老王爷最后一个冲喜妾室,成为他这个妖孽小王爷的“后母”。当妖孽王爷迷失心智,却死死的缠上了现代的第一人法医。究竟是谁利用了谁,是谁伤害了谁又是谁毁灭了谁?“傻儿子,叫我娘。”“烟魂。”“哼!再这样缠着我,我管你是真疯还是假疯,是无敌还是有敌,我照样像解剖尸体一样剖了你!”完结文:灵魂错位:女老总的弱受老公:群号:107528062(加入的时候请写上“血儿”两个字)
  • 察舌辨症新法

    察舌辨症新法

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 凡人武者路

    凡人武者路

    此片不种马,也不舔狗,只是以心中的武来写下心中的武,虽然是无限流,但会凭心中说想,而写下属于自己的平凡之路,平凡之武。谢谢(嗯不喜欢国术的可以从龙族开始观看)爽文,宠粉。
  • 穿越之寡妇难为

    穿越之寡妇难为

    一朝穿越竟然成为他人妇身躺在产房里产子,可喜的是意外得一女一子,夫君早已一命呜呼。夫家的大伯、婶子们、眼红她小日子越过越红火的人,一个个伸出脖子盼望着她能早日升天,田产归他们所有。唯一真心待她们母子三人,只有原装货的亲大哥,无奈大哥的婆娘视她为眼中刺,恨不得跟她马上回苏州卖咸鸭蛋。哼,想谋算老娘的家产,盼老娘早死,那得看你们有没有这个本事。看老娘怎么把家里的薄产弄成月朝最富有的地主寡妇婆。、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、《穿越之快乐妇家妇》、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、好友文文《敢动我妈咪试试》
  • 网凝眉

    网凝眉

    阿难守着电脑,犹如渔人守着江湖,银屏是海,鼠标是网,一网又一网,朝夕无所获,那个叫阿门的人,一天一天却不再来……一个网络迷失、寻找、等待的故事。故事里,我们穿越红尘,经过网络,再回到红尘,我们记住了什么?穿越网络,经过红尘,再回到网络,我们又遗忘了什么?阿弥陀佛……
  • 御园漫步:皇家园林的情趣

    御园漫步:皇家园林的情趣

    《御园漫步:皇家园林的情趣》是我国著名园林专家耿刘同先生的皇家园林文化随笔。由于作者诗画兼善,所以从中我们看到的不仅仅是一位专家学者对附着在皇家园林景点景名或者建筑宗旨诸方面文化内涵的解读,更是一位诗人画家独具特色的艺术的描绘。
  • 睡服殿下:重生不为后

    睡服殿下:重生不为后

    她从没想过自己会重生,而且还是被抛弃的一国皇后。但一想到接下来要心酸宫斗的日子,她就一把火烧了住着的冷宫,带着随身丫头到宫外去闯荡闯荡……做镖师,开客栈,没事还能混个山贼头目当当……只是帝君前任一直紧追不放,她就只有先下手为强。却不想,不小心掉进了另一个温柔陷阱……--情节虚构,请勿模仿