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.
SECTION 1.Of defined above Use of understanding in General.SS 4The 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 Iunderstand 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.
SECTION II.Of the Logical Function of the Understanding in Judgements.SS 5If 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:
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Quantity of judgements Universal Particular Singular2 3Quality Relation AffirmativeCategorical Negative Hypothetical Infinite Disjunctive4Modality Problematical Assertorical ApodeicticalAs 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.
