The Critique of Pure Reason by Immanuel Kant (latest books to read .txt) 📕

archetype of all attempts at philosophizing, and the standard by which all subjective philosophies are to be judged. In this sense, philosophy is merely the idea of a possible science, which does not exist in concreto, but to which we endeavour in various ways to approximate, until we have discovered the right path to pursue—a path overgrown by the errors and illusions of sense—and the image we have hitherto tried in vain to shape has become a perfect copy of the great prototype.

Until that time, we cannot learn philosophy—it does not exist; if it does, where is it, who possesses it, and how shall we know it? We can only learn to philosophize; in other words, we can only exercise our powers of reasoning in accordance with general principles, retaining at the same time, the right of investigating the sources of these principles, of testing, and even of rejecting them.

Until then, our conception of philosophy is only a scholastic conception—a conception, that is, of a system of cognition which we are trying to elaborate into a science; all that we at present know being the systematic unity of this cognition, and consequently the logical completeness of the cognition for the desired end. But there is also a cosmical conception (conceptus cosmicus) of philosophy, which has always formed the true basis of this term, especially when philosophy was personified and presented to us in the ideal of a philosopher. In this view philosophy is the science of the relation of all cognition to the ultimate and essential aims of human reason (teleologia rationis humanae), and the philosopher is not merely an artist—who occupies himself with conceptions—but a lawgiver, legislating for human reason. In this sense of the word, it would be in the highest degree arrogant to assume the title of philosopher, and to pretend that we had reached the perfection of the prototype which lies in the idea alone.

The mathematician, the natural philosopher, and the logician—how far soever the first may have advanced in rational, and the two latter in philosophical knowledge—are merely artists, engaged in the arrangement and formation of conceptions; they cannot be termed philosophers. Above them all, there is the ideal teacher, who employs them as instruments for the advancement of the essential aims of human reason. Him alone can we call philosopher; but he nowhere exists. But the idea of his legislative power resides in the mind of every man, and it alone teaches us what kind of systematic unity philosophy demands in view of the ultimate aims of reason.

This idea is, therefore, a cosmical conception.*

[*Footnote: By a cosmical conception, I mean one in which all men necessarily take an interest; the aim of a science must accordingly be determined according to scholastic conceptions, if it is regarded merely as a means to certain arbitrarily proposed ends.]

In view of the complete systematic unity of reason, there can only be one ultimate end of all the operations of the mind. To this all other aims are subordinate, and nothing more than means for its attainment. This ultimate end is the destination of man, and the philosophy which relates to it is termed moral philosophy. The superior position occupied by moral philosophy, above all other spheres for the operations of reason, sufficiently indicates the reason why the ancients always included the idea—and in an especial manner—of moralist in that of philosopher. Even at the present day, we call a man who appears to have the power of self-government, even although his knowledge may be very limited, by the name of philosopher.

The legislation of human reason, or philosophy, has two objects-nature and freedom—and thus contains not only the laws of nature, but also those of ethics, at first in two separate systems, which, finally, merge into one grand philosophical system of cognition. The philosophy of nature relates to that which is, that of ethics to that which ought to be.

But all philosophy is either cognition on the basis of pure reason, or the cognition of reason on the basis of empirical principles. The former is termed pure, the latter empirical philosophy.

The philosophy of pure reason is either propaedeutic, that is, an inquiry into the powers of reason in regard to pure a priori cognition, and is termed critical philosophy; or it is, secondly, the system of pure reason—a science containing the systematic presentation of the whole body of philosophical knowledge, true as well as illusory, given by pure reason—and is called metaphysic. This name may, however, be also given to the whole system of pure philosophy, critical philosophy included, and may designate the investigation into the sources or possibility of a priori cognition, as well as the presentation of the a priori cognitions which form a system of pure philosophy—excluding, at the same time, all empirical and mathematical elements.

Metaphysic is divided into that of the speculative and that of the practical use of pure reason, and is, accordingly, either the metaphysic of nature, or the metaphysic of ethics. The former contains all the pure rational principles—based upon conceptions alone (and thus excluding mathematics)—of all theoretical cognition; the latter, the principles which determine and necessitate a priori all action.

Now moral philosophy alone contains a code of laws—for the regulation of our actions—which are deduced from principles entirely a priori.

Hence the metaphysic of ethics is the only pure moral philosophy, as it is not based upon anthropological or other empirical considerations. The metaphysic of speculative reason is what is commonly called metaphysic in the more limited sense. But as pure moral philosophy properly forms a part of this system of cognition, we must allow it to retain the name of metaphysic, although it is not requisite that we should insist on so terming it in our present discussion.

It is of the highest importance to separate those cognitions which differ from others both in kind and in origin, and to take great care that they are not confounded with those with which they are generally found connected. What the chemist does in the analysis of substances, what the mathematician in pure mathematics, is, in a still higher degree, the duty of the philosopher, that the value of each different kind of cognition, and the part it takes in the operations of the mind, may be clearly defined. Human reason has never wanted a metaphysic of some kind, since it attained the power of thought, or rather of reflection; but it has never been able to keep this sphere of thought and cognition pure from all admixture of foreign elements. The idea of a science of this kind is as old as speculation itself; and what mind does not speculate—either in the scholastic or in the popular fashion? At the same time, it must be admitted that even thinkers by profession have been unable clearly to explain the distinction between the two elements of our cognition—the one completely a priori, the other a posteriori; and hence the proper definition of a peculiar kind of cognition, and with it the just idea of a science which has so long and so deeply engaged the attention of the human mind, has never been established.

When it was said: “Metaphysic is the science of the first principles of human cognition,” this definition did not signalize a peculiarity in kind, but only a difference in degree; these first principles were thus declared to be more general than others, but no criterion of distinction from empirical principles was given. Of these some are more general, and therefore higher, than others; and—as we cannot distinguish what is completely a priori from that which is known to be a posteriori—where shall we draw the line which is to separate the higher and so-called first principles, from the lower and subordinate principles of cognition? What would be said if we were asked to be satisfied with a division of the epochs of the world into the earlier centuries and those following them? “Does the fifth, or the tenth century belong to the earlier centuries?” it would be asked. In the same way I ask: Does the conception of extension belong to metaphysics? You answer, “Yes.” Well, that of body too?

“Yes.” And that of a fluid body? You stop, you are unprepared to admit this; for if you do, everything will belong to metaphysics. From this it is evident that the mere degree of subordination—of the particular to the general—cannot determine the limits of a science; and that, in the present case, we must expect to find a difference in the conceptions of metaphysics both in kind and in origin. The fundamental idea of metaphysics was obscured on another side by the fact that this kind of a priori cognition showed a certain similarity in character with the science of mathematics. Both have the property in common of possessing an a priori origin; but, in the one, our knowledge is based upon conceptions, in the other, on the construction of conceptions. Thus a decided dissimilarity between philosophical and mathematical cognition comes out—a dissimilarity which was always felt, but which could not be made distinct for want of an insight into the criteria of the difference. And thus it happened that, as philosophers themselves failed in the proper development of the idea of their science, the elaboration of the science could not proceed with a definite aim, or under trustworthy guidance. Thus, too, philosophers, ignorant of the path they ought to pursue and always disputing with each other regarding the discoveries which each asserted he had made, brought their science into disrepute with the rest of the world, and finally, even among themselves.

All pure a priori cognition forms, therefore, in view of the peculiar faculty which originates it, a peculiar and distinct unity; and metaphysic is the term applied to the philosophy which attempts to represent that cognition in this systematic unity. The speculative part of metaphysic, which has especially appropriated this appellation—that which we have called the metaphysic of nature—and which considers everything, as it is (not as it ought to be), by means of a priori conceptions, is divided in the following manner.

Metaphysic, in the more limited acceptation of the term, consists of two parts—transcendental philosophy and the physiology of pure reason. The former presents the system of all the conceptions and principles belonging to the understanding and the reason, and which relate to objects in general, but not to any particular given objects (Ontologia); the latter has nature for its subject-matter, that is, the sum of given objects—whether given to the senses, or, if we will, to some other kind of intuition—and is accordingly physiology, although only rationalis. But the use of the faculty of reason in this rational mode of regarding nature is either physical or hyperphysical, or, more properly speaking, immanent or transcendent.

The former relates to nature, in so far as our knowledge regarding it may be applied in experience (in concreto); the latter to that connection of the objects of experience, which transcends all experience. Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God.

Immanent physiology, on the contrary, considers nature as the sum of all sensuous objects, consequently, as it is presented to us—but still according to a priori conditions, for it is under these alone that nature can be presented to our minds at all. The objects of immanent physiology are of two kinds: 1. Those of the external senses, or corporeal nature; 2. The object of the internal sense, the soul, or, in accordance with our fundamental conceptions of it, thinking nature. The metaphysics of corporeal nature is called physics; but, as it must contain only the principles of an a priori