the critique of pure reason-第39章

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that　may　enable　him　to　be　a　profound　teacher　in　his　particular

science；　and　yet　in　the　application　of　these　rules　he　may　very

possibly　blunder…　either　because　he　is　wanting　in　natural　judgement

（though　not　in　understanding）　and；　whilst　he　can　comprehend　the

general　in　abstracto；　cannot　distinguish　whether　a　particular　case

in　concreto　ought　to　rank　under　the　former；　or　because　his　faculty

of　judgement　bas　not　been　sufficiently　exercised　by　examples　and

real　practice。　Indeed；　the　grand　and　only　use　of　examples；　is　to

sharpen　the　judgement。　For　as　regards　the　correctness　and　precision　of

the　insight　of　the　understanding；　examples　are　commonly　injurious

rather　than　otherwise；　because；　as　casus　in　terminis　they　seldom

adequately　fulfil　the　conditions　of　the　rule。　Besides；　they　often

weaken　the　power　of　our　understanding　to　apprehend　rules　or　laws　in

their　universality；　independently　of　particular　circumstances　of

experience；　and　hence；　accustom　us　to　employ　them　more　as　formulae

than　as　principles。　Examples　are　thus　the　go…cart　of　the　judgement；

which　he　who　is　naturally　deficient　in　that　faculty　cannot　afford　to

dispense　with。



　　*Deficiency　in　judgement　is　properly　that　which　is　called　stupidity；

and　for　such　a　failing　we　know　no　remedy。　A　dull　or　narrow…minded

person；　to　whom　nothing　is　wanting　but　a　proper　degree　of

understanding；　may　be　improved　by　tuition；　even　so　far　as　to　deserve

the　epithet　of　learned。　But　as　such　persons　frequently　labour　under

a　deficiency　in　the　faculty　of　judgement；　it　is　not　uncommon　to　find

men　extremely　learned　who　in　the　application　of　their　science　betray　a

lamentable　degree　this　irremediable　want。



　　But　although　general　logic　cannot　give　directions　to　the　faculty

of　judgement；　the　case　is　very　different　as　regards　transcendental

logic；　insomuch　that　it　appears　to　be　the　especial　duty　of　the

latter　to　secure　and　direct；　by　means　of　determinate　rules；　the

faculty　of　judgement　in　the　employment　of　the　pure　understanding。　For；

as　a　doctrine；　that　is；　as　an　endeavour　to　enlarge　the　sphere　of　the

understanding　in　regard　to　pure　a　priori　cognitions；　philosophy　is

worse　than　useless；　since　from　all　the　attempts　hitherto　made；

little　or　no　ground　has　been　gained。　But；　as　a　critique；　in　order　to

guard　against　the　mistakes　of　the　faculty　of　judgement　（lapsus

judicii）　in　the　employment　of　the　few　pure　conceptions　of　the

understanding　which　we　possess；　although　its　use　is　in　this　case

purely　negative；　philosophy　is　called　upon　to　apply　all　its

acuteness　and　penetration。

　　But　transcendental　philosophy　has　this　peculiarity；　that　besides

indicating　the　rule；　or　rather　the　general　condition　for　rules；

which　is　given　in　the　pure　conception　of　the　understanding；　it　can；　at

the　same　time；　indicate　a　priori　the　case　to　which　the　rule　must　be

applied。　The　cause　of　the　superiority　which；　in　this　respect；

transcendental　philosophy　possesses　above　all　other　sciences　except

mathematics；　lies　in　this：　it　treats　of　conceptions　which　must

relate　a　priori　to　their　objects；　whose　objective　validity

consequently　cannot　be　demonstrated　a　posteriori；　and　is；　at　the

same　time；　under　the　obligation　of　presenting　in　general　but

sufficient　tests；　the　conditions　under　which　objects　can　be　given　in

harmony　with　those　conceptions；　otherwise　they　would　be　mere　logical

forms；　without　content；　and　not　pure　conceptions　of　the　understanding。

　　Our　transcendental　doctrine　of　the　faculty　of　judgement　will　contain

two　chapters。　The　first　will　treat　of　the　sensuous　condition　under

which　alone　pure　conceptions　of　the　understanding　can　be　employed…

that　is；　of　the　schematism　of　the　pure　understanding。　The　second

will　treat　of　those　synthetical　judgements　which　are　derived　a

priori　from　pure　conceptions　of　the　understanding　under　those

conditions；　and　which　lie　a　priori　at　the　foundation　of　all　other

cognitions；　that　is　to　say；　it　will　treat　of　the　principles　of　the

pure　understanding。

　　　　　　　TRANSCENDENTAL　DOCTRINE　OF　THE　FACULTY　OF　JUDGEMENT

　　　　　　　　　　　　　　　　　　　OR；　ANALYTIC　OF　PRINCIPLES。



　　　　CHAPTER　I。　Of　the　Schematism　at　of　the　Pure　Conceptions

　　　　　　　　　　　　　　　　　　　　of　the　Understanding。



　　In　all　subsumptions　of　an　object　under　a　conception；　the

representation　of　the　object　must　be　homogeneous　with　the

conception；　in　other　words；　the　conception　must　contain　that　which

is　represented　in　the　object　to　be　subsumed　under　it。　For　this　is

the　meaning　of　the　expression：　〃An　object　is　contained　under　a

conception。〃　Thus　the　empirical　conception　of　a　plate　is　homogeneous

with　the　pure　geometrical　conception　of　a　circle；　inasmuch　as　the

roundness　which　is　cogitated　in　the　former　is　intuited　in　the　latter。

　　But　pure　conceptions　of　the　understanding；　when　compared　with

empirical　intuitions；　or　even　with　sensuous　intuitions　in　general；　are

quite　heterogeneous；　and　never　can　be　discovered　in　any　intuition。　How

then　is　the　subsumption　of　the　latter　under　the　former；　and

consequently　the　application　of　the　categories　to　phenomena；

possible？…　For　it　is　impossible　to　say；　for　example：　〃Causality　can　be

intuited　through　the　senses　and　is　contained　in　the　phenomenon。〃…　This

natural　and　important　question　forms　the　real　cause　of　the　necessity

of　a　transcendental　doctrine　of　the　faculty　of　judgement；　with　the

purpose；　to　wit；　of　showing　how　pure　conceptions　of　the

understanding　can　be　applied　to　phenomena。　In　all　other　sciences；

where　the　conceptions　by　which　the　object　is　thought　in　the　general

are　not　so　different　and　heterogeneous　from　those　which　represent

the　object　in　concreto…　as　it　is　given；　it　is　quite　unnecessary　to

institute　any　special　inquiries　concerning　the　application　of　the

former　to　the　latter。

　　Now　it　is　quite　clear　that　there　must　be　some　third　thing；　which

on　the　one　side　is　homogeneous　with　the　category；　and　with　the

phenomenon　on　the　other；　and　so　makes　the　application　of　the　former　to

the　latter　possible。　This　mediating　representation　must　be　pure

（without　any　empirical　content）；　and　yet　must　on　the　one　side　be

intellectual；　on　the　other　sensuous。　Such　a　representation　is　the

transcendental　schema。

　　The　conception　of　the　understanding　contains　pure　synthetical

unity　of　the　manifold　in　general。　Time；　as　the　formal　condition　of　the

manifold　of　the　internal　sense；　consequently　of　the　conjunction　of　all

representations；　contains　a　priori　a　manifold　in　the　pure　intuition。

Now　a　transcendental　determination　of　time　is　so　far　homogeneous

with　the　category；　which　constitutes　the　unity　thereof；　that　it　is

universal　and　rests　upon　a　rule　a　priori。　On　the　other　hand；　it　is

so　far　homogeneous　with　the　phenomenon；　inasmuch　as　time　is

contained　in　every　empirical　representation　of　the　manifold。　Thus　an

application　of　the　category　to　phenomena　becomes　possible；　by　means　of

the　transcendental　determination　of　time；　which；　as　the　schema　of

the　conceptions　of　the　understanding；　mediates　the　subsumption　of

the　latter　under　the　former。

　　After　what　has　been　proved　in　our　deduction　of　the　categories；　no

one；　it　is　to　be　hoped；　can　hesitate　as　to　the　proper　decision　of

the　question；　whether　the　employment　of　these　pure　conceptions　of

the　understanding　ought　to　be　merely　empirical　or　also　transcendental；

in　other　words；　whether　the　categories；　as　conditions　of　a　possible

experience；　relate　a　priori　solely　to　phenomena；　or　whether；　as

conditions　of　the　possibility　of　things　in　general；　their

application　can　be　extended　to　objects　as　things　in　themselves。　For　we

have　there　seen　that　conceptions　are　quite　impossible；　and　utterly

without　signification；　unless　either　to　them；　or　at　least　to　the

elements　of　which　they　consist；　an　object　be　given；　and　that；

consequently；　they　cannot　possibly　apply　to　objects　as　things　in

themselves　without　regard　to　the　question　whether　and　how　these　may　be

given　to　us；　and；　further；　that　the　only　manner　in　which　objects　can

be　given　to　us　is　by　means　of　the　mod