the critique of pure reason-第132章

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those　of　reality；　substance；　causality；　nay；　even　that　of　necessity　in

existence；　losing　all　significance；　and　becoming　merely　the　signs　of

conceptions；　without　content　and　without　applicability；　when　I　attempt

to　carry　them　beyond　the　limits　of　the　world　of　sense。　I　cogitate

merely　the　relation　of　a　perfectly　unknown　being　to　the　greatest

possible　systematic　unity　of　experience；　solely　for　the　purpose　of

employing　it　as　the　schema　of　the　regulative　principle　which　directs

reason　in　its　empirical　exercise。

　　It　is　evident；　at　the　first　view；　that　we　cannot　presuppose　the

reality　of　this　transcendental　object；　by　means　of　the　conceptions

of　reality；　substance；　causality；　and　so　on；　because　these　conceptions

cannot　be　applied　to　anything　that　is　distinct　from　the　world　of

sense。　Thus　the　supposition　of　a　Supreme　Being　or　cause　is　purely

relative；　it　is　cogitated　only　in　behalf　of　the　systematic　unity　of

experience；　such　a　being　is　but　a　something；　of　whose　existence　in

itself　we　have　not　the　least　conception。　Thus；　too；　it　becomes

sufficiently　manifest　why　we　required　the　idea　of　a　necessary　being　in

relation　to　objects　given　by　sense；　although　we　can　never　have　the

least　conception　of　this　being；　or　of　its　absolute　necessity。

　　And　now　we　can　clearly　perceive　the　result　of　our　transcendental

dialectic；　and　the　proper　aim　of　the　ideas　of　pure　reason…　which

become　dialectical　solely　from　misunderstanding　and　inconsiderateness。

Pure　reason　is；　in　fact；　occupied　with　itself；　and　not　with　any

object。　Objects　are　not　presented　to　it　to　be　embraced　in　the　unity　of

an　empirical　conception；　it　is　only　the　cognitions　of　the

understanding　that　are　presented　to　it；　for　the　purpose　of　receiving

the　unity　of　a　rational　conception；　that　is；　of　being　connected

according　to　a　principle。　The　unity　of　reason　is　the　unity　of

system；　and　this　systematic　unity　is　not　an　objective　principle；

extending　its　dominion　over　objects；　but　a　subjective　maxim；　extending

its　authority　over　the　empirical　cognition　of　objects。　The

systematic　connection　which　reason　gives　to　the　empirical　employment

of　the　understanding　not　only　advances　the　extension　of　that

employment；　but　ensures　its　correctness；　and　thus　the　principle　of　a

systematic　unity　of　this　nature　is　also　objective；　although　only　in　an

indefinite　respect　（principium　vagum）。　It　is　not；　however；　a

constitutive　principle；　determining　an　object　to　which　it　directly

relates；　it　is　merely　a　regulative　principle　or　maxim；　advancing　and

strengthening　the　empirical　exercise　of　reason；　by　the　opening　up　of

new　paths　of　which　the　understanding　is　ignorant；　while　it　never

conflicts　with　the　laws　of　its　exercise　in　the　sphere　of　experience。

　　But　reason　cannot　cogitate　this　systematic　unity；　without　at　the

same　time　cogitating　an　object　of　the　idea…　an　object　that　cannot　be

presented　in　any　experience；　which　contains　no　concrete　example　of　a

complete　systematic　unity。　This　being　（ens　rationis　ratiocinatae）　is

therefore　a　mere　idea　and　is　not　assumed　to　be　a　thing　which　is　real

absolutely　and　in　itself。　On　the　contrary；　it　forms　merely　the

problematical　foundation　of　the　connection　which　the　mind　introduces

among　the　phenomena　of　the　sensuous　world。　We　look　upon　this

connection；　in　the　light　of　the　above…mentioned　idea；　as　if　it　drew

its　origin　from　the　supposed　being　which　corresponds　to　the　idea。

And　yet　all　we　aim　at　is　the　possession　of　this　idea　as　a　secure

foundation　for　the　systematic　unity　of　experience…　a　unity

indispensable　to　reason；　advantageous　to　the　understanding；　and

promotive　of　the　interests　of　empirical　cognition。

　　We　mistake　the　true　meaning　of　this　idea　when　we　regard　it　as　an

enouncement；　or　even　as　a　hypothetical　declaration　of　the　existence　of

a　real　thing；　which　we　are　to　regard　as　the　origin　or　ground　of　a

systematic　constitution　of　the　universe。　On　the　contrary；　it　is　left

completely　undetermined　what　the　nature　or　properties　of　this

so…called　ground　may　be。　The　idea　is　merely　to　be　adopted　as　a　point

of　view；　from　which　this　unity；　so　essential　to　reason　and　so

beneficial　to　the　understanding；　may　be　regarded　as　radiating。　In

one　word；　this　transcendental　thing　is　merely　the　schema　of　a

regulative　principle；　by　means　of　which　Reason；　so　far　as　in　her　lies；

extends　the　dominion　of　systematic　unity　over　the　whole　sphere　of

experience。

　　The　first　object　of　an　idea　of　this　kind　is　the　ego；　considered

merely　as　a　thinking　nature　or　soul。　If　I　wish　to　investigate　the

properties　of　a　thinking　being；　I　must　interrogate　experience。　But　I

find　that　I　can　apply　none　of　the　categories　to　this　object；　the

schema　of　these　categories；　which　is　the　condition　of　their

application；　being　given　only　in　sensuous　intuition。　But　I　cannot　thus

attain　to　the　cognition　of　a　systematic　unity　of　all　the　phenomena

of　the　internal　sense。　Instead；　therefore；　of　an　empirical

conception　of　what　the　soul　really　is；　reason　takes　the　conception

of　the　empirical　unity　of　all　thought；　and；　by　cogitating　this　unity

as　unconditioned　and　primitive；　constructs　the　rational　conception

or　idea　of　a　simple　substance　which　is　in　itself　unchangeable；

possessing　personal　identity；　and　in　connection　with　other　real　things

external　to　it；　in　one　word；　it　constructs　the　idea　of　a　simple

self…subsistent　intelligence。　But　the　real　aim　of　reason　in　this

procedure　is　the　attainment　of　principles　of　systematic　unity　for

the　explanation　of　the　phenomena　of　the　soul。　That　is；　reason

desires　to　be　able　to　represent　all　the　determinations　of　the　internal

sense　as　existing　in　one　subject；　all　powers　as　deduced　from　one

fundamental　power；　all　changes　as　mere　varieties　in　the　condition　of　a

being　which　is　permanent　and　always　the　same；　and　all　phenomena　in

space　as　entirely　different　in　their　nature　from　the　procedure　of

thought。　Essential　simplicity　（with　the　other　attributes　predicated　of

the　ego）　is　regarded　as　the　mere　schema　of　this　regulative

principle；　it　is　not　assumed　that　it　is　the　actual　ground　of　the

properties　of　the　soul。　For　these　properties　may　rest　upon　quite

different　grounds；　of　which　we　are　completely　ignorant；　just　as　the

above　predicates　could　not　give　us　any　knowledge　of　the　soul　as　it

is　in　itself；　even　if　we　regarded　them　as　valid　in　respect　of　it；

inasmuch　as　they　constitute　a　mere　idea；　which　cannot　be　represented

in　concreto。　Nothing　but　good　can　result　from　a　psychological　idea

of　this　kind；　if　we　only　take　proper　care　not　to　consider　it　as　more

than　an　idea；　that　is；　if　we　regard　it　as　valid　merely　in　relation

to　the　employment　of　reason；　in　the　sphere　of　the　phenomena　of　the

soul。　Under　the　guidance　of　this　idea；　or　principle；　no　empirical　laws

of　corporeal　phenomena　are　called　in　to　explain　that　which　is　a

phenomenon　of　the　internal　sense　alone；　no　windy　hypotheses　of　the

generation；　annihilation；　and　palingenesis　of　souls　are　admitted。　Thus

the　consideration　of　this　object　of　the　internal　sense　is　kept　pure；

and　unmixed　with　heterogeneous　elements；　while　the　investigation　of

reason　aims　at　reducing　all　the　grounds　of　explanation　employed　in

this　sphere　of　knowledge　to　a　single　principle。　All　this　is　best

effected；　nay；　cannot　be　effected　otherwise　than　by　means　of　such　a

schema；　which　requires　us　to　regard　this　ideal　thing　as　an　actual

existence。　The　psychological　idea　is；　therefore；　meaningless　and

inapplicable；　except　as　the　schema　of　a　regulative　conception。　For；　if

I　ask　whether　the　soul　is　not　really　of　a　spiritual　nature…　it　is　a

question　which　has　no　meaning。　From　such　a　conception　has　been

abstracted；　not　merely　all　corporeal　nature；　but　all　nature；　that

is；　all　the　predicates　of　a　possible　experience；　and　consequently；　all

the　conditions　which　enable　us　to　cogitate　an　object　to　this

conception　have　disappeared。　But；　if　these　conditions　are　absent；　it

is　evident　that　the　conception　is　meaningless。

　　The　second　regulative　idea　of　speculative　reason　is　the　conce