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

still remained defective. Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)—which can by no means belong to this genealogical register of the pure understanding. Moreover, there are deduced conceptions (actio, passio) enumerated among the original conceptions, and, of the latter, some are entirely wanting.

With regard to these, it is to be remarked, that the categories, as the true primitive conceptions of the pure understanding, have also their pure deduced conceptions, which, in a complete system of transcendental philosophy, must by no means be passed over; though in a merely critical essay we must be contented with the simple mention of the fact.

Let it be allowed me to call these pure, but deduced conceptions of the understanding, the predicables of the pure understanding, in contradistinction to predicaments. If we are in possession of the original and primitive, the deduced and subsidiary conceptions can easily be added, and the genealogical tree of the understanding completely delineated. As my present aim is not to set forth a complete system, but merely the principles of one, I reserve this task for another time. It may be easily executed by any one who will refer to the ontological manuals, and subordinate to the category of causality, for example, the predicables of force, action, passion; to that of community, those of presence and resistance; to the categories of modality, those of origination, extinction, change; and so with the rest. The categories combined with the modes of pure sensibility, or with one another, afford a great number of deduced a priori conceptions; a complete enumeration of which would be a useful and not unpleasant, but in this place a perfectly dispensable, occupation.

I purposely omit the definitions of the categories in this treatise.

I shall analyse these conceptions only so far as is necessary for the doctrine of method, which is to form a part of this critique. In a system of pure reason, definitions of them would be with justice demanded of me, but to give them here would only bide from our view the main aim of our investigation, at the same time raising doubts and objections, the consideration of which, without injustice to our main purpose, may be very well postponed till another opportunity.

Meanwhile, it ought to be sufficiently clear, from the little we have already said on this subject, that the formation of a complete vocabulary of pure conceptions, accompanied by all the requisite explanations, is not only a possible, but an easy undertaking. The compartments already exist; it is only necessary to fill them up; and a systematic topic like the present, indicates with perfect precision the proper place to which each conception belongs, while it readily points out any that have not yet been filled up.

SS 7.

Our table of the categories suggests considerations of some importance, which may perhaps have significant results in regard to the scientific form of all rational cognitions. For, that this table is useful in the theoretical part of philosophy, nay, indispensable for the sketching of the complete plan of a science, so far as that science rests upon conceptions a priori, and for dividing it mathematically, according to fixed principles, is most manifest from the fact that it contains all the elementary conceptions of the understanding, nay, even the form of a system of these in the understanding itself, and consequently indicates all the momenta, and also the internal arrangement of a projected speculative science, as I have elsewhere shown. [Footnote: In the Metaphysical Principles of Natural Science.] Here follow some of these observations.

I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition—pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding.

The former of these classes of categories I would entitle the mathematical, and the latter the dynamical categories. The former, as we see, has no correlates; these are only to be found in the second class. This difference must have a ground in the nature of the human understanding.

II. The number of the categories in each class is always the same, namely, three—a fact which also demands some consideration, because in all other cases division a priori through conceptions is necessarily dichotomy. It is to be added, that the third category in each triad always arises from the combination of the second with the first.

Thus totality is nothing else but plurality contemplated as unity; limitation is merely reality conjoined with negation; community is the causality of a substance, reciprocally determining, and determined by other substances; and finally, necessity is nothing but existence, which is given through the possibility itself. Let it not be supposed, however, that the third category is merely a deduced, and not a primitive conception of the pure understanding. For the conjunction of the first and second, in order to produce the third conception, requires a particular function of the understanding, which is by no means identical with those which are exercised in the first and second. Thus, the conception of a number (which belongs to the category of totality) is not always possible, where the conceptions of multitude and unity exist (for example, in the representation of the infinite). Or, if I conjoin the conception of a cause with that of a substance, it does not follow that the conception of influence, that is, how one substance can be the cause of something in another substance, will be understood from that. Thus it is evident that a particular act of the understanding is here necessary; and so in the other instances.

III. With respect to one category, namely, that of community, which is found in the third class, it is not so easy as with the others to detect its accordance with the form of the disjunctive judgement which corresponds to it in the table of the logical functions.

In order to assure ourselves of this accordance, we must observe that in every disjunctive judgement, the sphere of the judgement (that is, the complex of all that is contained in it) is represented as a whole divided into parts; and, since one part cannot be contained in the other, they are cogitated as co-ordinated with, not subordinated to each other, so that they do not determine each other unilaterally, as in a linear series, but reciprocally, as in an aggregate—(if one member of the division is posited, all the rest are excluded; and conversely).

Now a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the determination of the others (for example, in a body—the parts of which mutually attract and repel each other). And this is an entirely different kind of connection from that which we find in the mere relation of the cause to the effect (the principle to the consequence), for in such a connection the consequence does not in its turn determine the principle, and therefore does not constitute, with the latter, a whole—just as the Creator does not with the world make up a whole.

The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having—each of them—an existence (as substances), independently of the others, and yet as united in one whole.

SS 8.

In the transcendental philosophy of the ancients there exists one more leading division, which contains pure conceptions of the understanding, and which, although not numbered among the categories, ought, according to them, as conceptions a priori, to be valid of objects. But in this case they would augment the number of the categories; which cannot be.

These are set forth in the proposition, so renowned among the schoolmen—“Quodlibet ens est UNUM, VERUM, BONUM.” Now, though the inferences from this principle were mere tautological propositions, and though it is allowed only by courtesy to retain a place in modern metaphysics, yet a thought which maintained itself for such a length of time, however empty it seems to be, deserves an investigation of its origin, and justifies the conjecture that it must be grounded in some law of the understanding, which, as is often the case, has only been erroneously interpreted. These pretended transcendental predicates are, in fact, nothing but logical requisites and criteria of all cognition of objects, and they employ, as the basis for this cognition, the categories of quantity, namely, unity, plurality, and totality. But these, which must be taken as material conditions, that is, as belonging to the possibility of things themselves, they employed merely in a formal signification, as belonging to the logical requisites of all cognition, and yet most unguardedly changed these criteria of thought into properties of objects, as things in themselves. Now, in every cognition of an object, there is unity of conception, which may be called qualitative unity, so far as by this term we understand only the unity in our connection of the manifold; for example, unity of the theme in a play, an oration, or a story. Secondly, there is truth in respect of the deductions from it. The more true deductions we have from a given conception, the more criteria of its objective reality.

This we might call the qualitative plurality of characteristic marks, which belong to a conception as to a common foundation, but are not cogitated as a quantity in it. Thirdly, there is perfection—which consists in this, that the plurality falls back upon the unity of the conception, and accords completely with that conception and with no other. This we may denominate qualitative completeness. Hence it is evident that these logical criteria of the possibility of cognition are merely the three categories of quantity modified and transformed to suit an unauthorized manner of applying them. That is to say, the three categories, in which the unity in the production of the quantum must be homogeneous throughout, are transformed solely with a view to the connection of heterogeneous parts of cognition in one act of consciousness, by means of the quality of the cognition, which is the principle of that connection. Thus the criterion of the possibility of a conception (not of its object) is the definition of it, in which the unity of the conception, the truth of all that may be immediately deduced from it, and finally, the completeness of what has been thus deduced, constitute the requisites for the reproduction of the whole conception. Thus also, the criterion or test of an hypothesis is the intelligibility of the received principle of explanation, or its unity (without help from any subsidiary hypothesis)—the truth of our deductions from it (consistency with each other and with experience)—and lastly, the completeness of the principle of the explanation of these deductions, which refer to neither more nor less than what was admitted in the hypothesis, restoring analytically and a posteriori, what was cogitated synthetically and a priori. By the conceptions, therefore, of unity, truth, and perfection, we have made no addition to the transcendental table of the categories, which is complete without them. We have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself.

CHAPTER II Of the Deduction of the Pure Conceptions of the Understanding.

SS 9. SECTION I Of the Principles of a Transcendental Deduction