登陆注册
5419400000103

第103章

The critique of the pure understanding, accordingly, does not permit us to create for ourselves a new field of objects beyond those which are presented to us as phenomena, and to stray into intelligible worlds; nay, it does not even allow us to endeavour to form so much as a conception of them.The specious error which leads to this- and which is a perfectly excusable one- lies in the fact that the employment of the understanding, contrary to its proper purpose and destination, is made transcendental, and objects, that is, possible intuitions, are made to regulate themselves according to conceptions, instead of the conceptions arranging themselves according to the intuitions, on which alone their own objective validity rests.Now the reason of this again is that apperception, and with it thought, antecedes all possible determinate arrangement of representations.Accordingly we think something in general and determine it on the one hand sensuously, but, on the other, distinguish the general and in abstracto represented object from this particular mode of intuiting it.In this case there remains a mode of determining the object by mere thought, which is really but a logical form without content, which, however, seems to us to be a mode of the existence of the object in itself (noumenon), without regard to intuition which is limited to our senses.

Before ending this transcendental analytic, we must make an addition, which, although in itself of no particular importance, seems to be necessary to the completeness of the system.The highest conception, with which a transcendental philosophy commonly begins, is the division into possible and impossible.But as all division presupposes a divided conception, a still higher one must exist, and this is the conception of an object in general- problematically understood and without its being decided whether it is something or nothing.As the categories are the only conceptions which apply to objects in general, the distinguishing of an object, whether it is something or nothing, must proceed according to the order and direction of the categories.

1.To the categories of quantity, that is, the conceptions of all, many, and one, the conception which annihilates all, that is, the conception of none, is opposed.And thus the object of a conception, to which no intuition can be found to correspond, is = nothing.That is, it is a conception without an object (ens rationis), like noumena, which cannot be considered possible in the sphere of reality, though they must not therefore be held to be impossible- or like certain new fundamental forces in matter, the existence of which is cogitable without contradiction, though, as examples from experience are not forthcoming, they must not be regarded as possible.

2.Reality is something; negation is nothing, that is, a conception of the absence of an object, as cold, a shadow (nihil privativum).

3.The mere form of intuition, without substance, is in itself no object, but the merely formal condition of an object (as phenomenon), as pure space and pure time.These are certainly something, as forms of intuition, but are not themselves objects which are intuited (ens imaginarium).

4.The object of a conception which is self-contradictory, is nothing, because the conception is nothing- is impossible, as a figure composed of two straight lines (nihil negativum).

The table of this division of the conception of nothing (the corresponding division of the conception of something does not require special description) must therefore be arranged as follows:

NOTHING

AS

1

As Empty Conception without object, ens rationis 2 3Empty object of Empty intuition a conception,without object, nihil privativum ens imaginarium 4Empty object without conception, nihil negativumWe see that the ens rationis is distinguished from the nihil negativum or pure nothing by the consideration that the former must not be reckoned among possibilities, because it is a mere fiction-though not self-contradictory, while the latter is completely opposed to all possibility, inasmuch as the conception annihilates itself.Both, however, are empty conceptions.On the other hand, the nihil privativum and ens imaginarium are empty data for conceptions.If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space.Neither the negation, nor the mere form of intuition can, without something real, be an object.

INTRO

TRANSCENDENTAL LOGIC.SECOND DIVISION.

TRANSCENDENTAL DIALECTIC.INTRODUCTION.

I.Of Transcendental Illusory Appearance.

We termed dialectic in general a logic of appearance.This does not signify a doctrine of probability; for probability is truth, only cognized upon insufficient grounds, and though the information it gives us is imperfect, it is not therefore deceitful.Hence it must not be separated from the analytical part of logic.Still less must phenomenon and appearance be held to be identical.For truth or illusory appearance does not reside in the object, in so far as it is intuited, but in the judgement upon the object, in so far as it is thought.It is, therefore, quite correct to say that the senses do not err, not because they always judge correctly, but because they do not judge at all.Hence truth and error, consequently also, illusory appearance as the cause of error, are only to be found in a judgement, that is, in the relation of an object to our understanding.

同类推荐
  • Mohammed Ali and His House

    Mohammed Ali and His House

    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。
  • 即非禅师全录

    即非禅师全录

    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。
  • 后画录

    后画录

    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。
  • 四品学法

    四品学法

    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。
  • Merchant of Venice

    Merchant of Venice

    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
  • 隐婚甜妻:暴君老公放肆宠

    隐婚甜妻:暴君老公放肆宠

    重生前,她被闺蜜陷害,被未婚夫抛弃,忍辱负重逃亡国外,却大仇未报身先死。重生后,外边纯良内心腹黑武力值爆表的少女背着书包,掏出纸笔,开始了她的复仇计划。哼,渣男贱女想害她,虐死他丫的!以为自此游戏人生,开挂虐渣,却不小心招惹到一个暴君,被他紧追不舍。“你,你要干什么?”帝都霸主,身份高贵宠妻无度的陆少:“当然是履行夫妻义务。”结婚前,她以为陆少是个冰山男,不近女色,结婚后她才后悔……【1V1双洁甜宠文,女主美,男主宠】
  • 雨夹雪

    雨夹雪

    温亚军,现为北京武警总部某文学杂志主编。著有长篇小说伪生活等六部,小说集硬雪、驮水的日子等七部。获第三届鲁迅文学奖,第十一届庄重文文学奖,《小说选刊》《中国作家》和《上海文学》等刊物奖,入选中国小说学会排行榜。中国作家协会会员。
  • 萌妻逆袭:错惹腹黑男神

    萌妻逆袭:错惹腹黑男神

    某晚卢安怡把自己灌醉,将自己心仪已久的男人压倒墙角:“你这样神一般的男人就是为了保护我这种弱女子而存在的,你逃不掉的。”某男邪魅扯唇:“鹿死谁手还不一定。”女汉子倒追腹黑男,爆笑连连……
  • 暴虐王爷绝宠妃

    暴虐王爷绝宠妃

    【正文已完结】绝宠!在西北放逐的丞相之女莫文烟,被一纸帝命召回京城,指婚给天下最残暴和丑陋的王爷。颜控的莫文烟不肯了,残暴她就忍了,凭什么还要颜丑?!她最喜欢看赏心悦目的翩翩佳公子啊!“哇,美男子啊……”莫文烟眼睛都看直了。某王冷冽的声音从身后传来,“在哪里?”莫文烟身子一僵,赶紧指着身后的方向,“我后面啊!”某王眯了眯眼睛,“你练了邪功?后面也能看见?”莫文烟转身看着一脸冷酷的某王,狗腿的说,“因为我知道你来了。”某日,莫文烟带着球跑了,手下赶紧告诉某王,某王霸气的说,“没事,本王随后跟上,你们别跟太紧,让王妃好好玩!”其实这个故事就是关于某王宠某女,不停的宠,往死里宠!关关另一本书《情深只因遇见你》完本,亲们有兴趣也可以看看哦!新书《命Zhong的奇迹》也在填坑中,欢迎订阅!
  • 会说话得天下

    会说话得天下

    本书通过大量贴近生活的有趣事例和精炼的要点通俗易懂地向你介绍各种语言表达技巧及注意事项,理论与故事相结合,让你在轻松快乐的阅读中就能掌握说话的技巧。本书具有较强的实用性和针对性,是广大读者掌握及提高说话水平和能力的重要工具。通过阅读本书,对于提高你的语言表达能力能起到一定的作用,相信能在短时间内使你成为一名说话高手。
  • 邪帝倾心:惑妃从天降

    邪帝倾心:惑妃从天降

    她神奇地出现破坏了他的好事。他被她的美艳所惊,放下怀中的美妃,与她邂逅。她融化了他内心的坚冰,激发出他似火的激情。不料,他的热情被误解。二人陷入纠结。但他矢志不渝,坚守内心的爱。一句:“从今天起,你便是朕的人!”打动了她。他们解除了种种的误会,相互接纳对方。在层层的阴谋下,他们历经种种磨难。但他们始终坚守。最终,他们突破重围,修成正果!
  • 失婚错爱

    失婚错爱

    她是个孤儿,在五岁那年被好心的管家带到了欧家成为了欧家大少欧逸然的贴身女佣…随着年龄的增长,她已经出落的亭亭玉立,一颗放心暗许……他爱的疯狂,为了她他耗尽自己所有的精力,终于与她步入婚姻的殿堂,可是她却想逃开。身心的折磨让他无法忍受,看着那日渐消瘦的人儿最终忍痛说出“我放你自由。”当真相大白的时候,他与欧家有着这样的关系,而她与他将会是一条平行线,无任何的交集。从此他一无所有,就这样从众人的眼中消失了……为何她看不到他了,却每天想着他的好?等她意识到之后,她开始四处寻找他的身影……失望……无果……终于见到他了,他的手中却拉着一个很甜美乖顺的女孩。她该怎么办?
  • 乾隆皇帝:风华初露

    乾隆皇帝:风华初露

    雍正死于非命,时年二十五岁的乾隆继位。他胸怀大志,要做超迈千古之帝,一心开创大清盛世。他坚持推行“以宽为政”的施政方略,革除前朝苛政。重视直臣能吏,简拔新秀,整顿吏治,对贪官污吏严加惩处。他励精图治,蠲免赋税,使民休养生息,并不断微服私访,体察民情,派能吏赈灾济民,杜塞乱源。先后进军大小金川、西域和台湾,平息叛乱。让纪陶主修《四库全书》,以收束笼络天下士子之心。乾朝逐步走向生业滋繁的隆盛之世。但与此同时,地士兼并矛盾愈演愈烈,官场贪贿荒淫糜烂不堪,且边患不已,危机四伏,树大中空,加上晚年乾隆好大喜功,多有失政,又任用和珅等佞臣,黜退贤良,国势逐渐江河日下。
  • 市场与经营(小故事大道理)

    市场与经营(小故事大道理)

    一滴水,折射太阳的光辉,一本书,滋养无数的心灵。如是您在生意经营的过程中存在以下问题,那么本书一定会给您帮助:一直为找不到合适的项目而苦恼。同行业的排名里找不到你的名字。顾客对你的服务不满意。创业面临失败的危险。产品面临着滞销的问题……阅读本书,会让你得到一些启示,迅速找到解决问题的钥匙,让你受益非浅。
  • 高情商交际学

    高情商交际学

    一个人与社会沟通和互动的方式就是他本身。你交往什么样的人,你就是什么样的人。如何才能和更优秀的人在一起?人脉是鲜活的会呼吸的生物,你必须用它需要的方式来喂养它,给它提供活力,关心它,让它成长。本书提出三级成长:第一,在价值交换的基础上,将陌生变成熟悉,将熟悉变成信任。第二,把深度交往的能力锻炼成一种可复制的社交模式。第三,以万变应千变,在对抗中实现平衡,创造出意想不到的自己。每个人天生是学习者,高情商交际学让我们无论面对谁,都能拥有主导权。