the critique of pure reason-第83章

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existence　in　this　proposition　is　not　a　category；　as　it　does　not

apply　to　an　undetermined　given　object；　but　only　to　one　of　which　we

have　a　conception；　and　about　which　we　wish　to　know　whether　it　does

or　does　not　exist；　out　of；　and　apart　from　this　conception。　An

undetermined　perception　signifies　here　merely　something　real　that

has　been　given；　only；　however；　to　thought　in　general…　but　not　as　a

phenomenon；　nor　as　a　thing　in　itself　（noumenon）；　but　only　as　something

that　really　exists；　and　is　designated　as　such　in　the　proposition；　〃I

think。〃　For　it　must　be　remarked　that；　when　I　call　the　proposition；

〃I　think；〃　an　empirical　proposition；　I　do　not　thereby　mean　that　the

Ego　in　the　proposition　is　an　empirical　representation；　on　the

contrary；　it　is　purely　intellectual；　because　it　belongs　to　thought

in　general。　But　without　some　empirical　representation；　which

presents　to　the　mind　material　for　thought；　the　mental　act；　〃I

think；〃　would　not　take　place；　and　the　empirical　is　only　the

condition　of　the　application　or　employment　of　the　pure　intellectual

faculty。



　　Thus；　then；　appears　the　vanity　of　the　hope　of　establishing　a

cognition　which　is　to　extend　its　rule　beyond　the　limits　of　experience…

a　cognition　which　is　one　of　the　highest　interests　of　humanity；　and

thus　is　proved　the　futility　of　the　attempt　of　speculative　philosophy

in　this　region　of　thought。　But；　in　this　interest　of　thought；　the

severity　of　criticism　has　rendered　to　reason　a　not　unimportant

service；　by　the　demonstration　of　the　impossibility　of　making　any

dogmatical　affirmation　concerning　an　object　of　experience　beyond　the

boundaries　of　experience。　She　has　thus　fortified　reason　against　all

affirmations　of　the　contrary。　Now；　this　can　be　accomplished　in　only

two　ways。　Either　our　proposition　must　be　proved　apodeictically；　or；　if

this　is　unsuccessful；　the　sources　of　this　inability　must　be　sought

for；　and；　if　these　are　discovered　to　exist　in　the　natural　and

necessary　limitation　of　our　reason；　our　opponents　must　submit　to　the

same　law　of　renunciation　and　refrain　from　advancing　claims　to　dogmatic

assertion。

　　But　the　right；　say　rather　the　necessity　to　admit　a　future　life；　upon

principles　of　the　practical　conjoined　with　the　speculative　use　of

reason；　has　lost　nothing　by　this　renunciation；　for　the　merely

speculative　proof　has　never　had　any　influence　upon　the　common　reason

of　men。　It　stands　upon　the　point　of　a　hair；　so　that　even　the　schools

have　been　able　to　preserve　it　from　falling　only　by　incessantly

discussing　it　and　spinning　it　like　a　top；　and　even　in　their　eyes　it

has　never　been　able　to　present　any　safe　foundation　for　the　erection　of

a　theory。　The　proofs　which　have　been　current　among　men；　preserve　their

value　undiminished；　nay；　rather　gain　in　clearness　and

unsophisticated　power；　by　the　rejection　of　the　dogmatical

assumptions　of　speculative　reason。　For　reason　is　thus　confined

within　her　own　peculiar　province…　the　arrangement　of　ends　or　aims；

which　is　at　the　same　time　the　arrangement　of　nature；　and；　as　a

practical　faculty；　without　limiting　itself　to　the　latter；　it　is

justified　in　extending　the　former；　and　with　it　our　own　existence；

beyond　the　boundaries　of　experience　and　life。　If　we　turn　our　attention

to　the　analogy　of　the　nature　of　living　beings　in　this　world；　in　the

consideration　of　which　reason　is　obliged　to　accept　as　a　principle　that

no　organ；　no　faculty；　no　appetite　is　useless；　and　that　nothing　is

superfluous；　nothing　disproportionate　to　its　use；　nothing　unsuited

to　its　end；　but　that；　on　the　contrary；　everything　is　perfectly

conformed　to　its　destination　in　life…　we　shall　find　that　man；　who

alone　is　the　final　end　and　aim　of　this　order；　is　still　the　only　animal

that　seems　to　be　excepted　from　it。　For　his　natural　gifts…　not　merely

as　regards　the　talents　and　motives　that　may　incite　him　to　employ　them；

but　especially　the　moral　law　in　him…　stretch　so　far　beyond　all　mere

earthly　utility　and　advantage；　that　he　feels　himself　bound　to　prize

the　mere　consciousness　of　probity；　apart　from　all　advantageous

consequences…　even　the　shadowy　gift　of　posthumous　fame…　above

everything；　and　he　is　conscious　of　an　inward　call　to　constitute

himself；　by　his　conduct　in　this　world…　without　regard　to　mere

sublunary　interests…　the　citizen　of　a　better。　This　mighty；

irresistible　proof…　accompanied　by　an　ever…increasing　knowledge　of　the

conformability　to　a　purpose　in　everything　we　see　around　us；　by　the

conviction　of　the　boundless　immensity　of　creation；　by　the

consciousness　of　a　certain　illimitableness　in　the　possible　extension

of　our　knowledge；　and　by　a　desire　commensurate　therewith…　remains　to

humanity；　even　after　the　theoretical　cognition　of　ourselves　bas　failed

to　establish　the　necessity　of　an　existence　after　death。



　　　　　　　　　　　　　　Conclusion　of　the　Solution　of　the

　　　　　　　　　　　　　　　　　Psychological　Paralogism。



　　The　dialectical　illusion　in　rational　psychology　arises　from　our

confounding　an　idea　of　reason　（of　a　pure　intelligence）　with　the

conception…　in　every　respect　undetermined…　of　a　thinking　being　in

general。　I　cogitate　myself　in　behalf　of　a　possible　experience；　at

the　same　time　making　abstraction　of　all　actual　experience；　and　infer

therefrom　that　I　can　be　conscious　of　myself　apart　from　experience

and　its　empirical　conditions。　I　consequently　confound　the　possible

abstraction　of　my　empirically　determined　existence　with　the　supposed

consciousness　of　a　possible　separate　existence　of　my　thinking　self；

and　I　believe　that　I　cognize　what　is　substantial　in　myself　as　a

transcendental　subject；　when　I　have　nothing　more　in　thought　than　the

unity　of　consciousness；　which　lies　at　the　basis　of　all　determination

of　cognition。

　　The　task　of　explaining　the　community　of　the　soul　with　the　body

does　not　properly　belong　to　the　psychology　of　which　we　are　here

speaking；　because　it　proposes　to　prove　the　personality　of　the　soul

apart　from　this　communion　（after　death）；　and　is　therefore　transcendent

in　the　proper　sense　of　the　word；　although　occupying　itself　with　an

object　of　experience…　only　in　so　far；　however；　as　it　ceases　to　be　an

object　of　experience。　But　a　sufficient　answer　may　be　found　to　the

question　in　our　system。　The　difficulty　which　lies　in　the　execution

of　this　task　consists；　as　is　well　known；　in　the　presupposed

heterogeneity　of　the　object　of　the　internal　sense　（the　soul）　and　the

objects　of　the　external　senses；　inasmuch　as　the　formal　condition　of

the　intuition　of　the　one　is　time；　and　of　that　of　the　other　space　also。

But　if　we　consider　that　both　kinds　of　objects　do　not　differ

internally；　but　only　in　so　far　as　the　one　appears　externally　to　the

other…　consequently；　that　what　lies　at　the　basis　of　phenomena；　as　a

thing　in　itself；　may　not　be　heterogeneous；　this　difficulty　disappears。

There　then　remains　no　other　difficulty　than　is　to　be　found　in　the

question…　how　a　community　of　substances　is　possible；　a　question

which　lies　out　of　the　region　of　psychology；　and　which　the　reader；

after　what　in　our　analytic　has　been　said　of　primitive　forces　and

faculties；　will　easily　judge　to　be　also　beyond　the　region　of　human

cognition。



　　　　　　　　　　　　　　　　　　　　　　GENERAL　REMARK



　　　　　On　the　Transition　from　Rational　Psychology　to　Cosmology。



　　The　proposition；　〃I　think；〃　or；　〃I　exist　thinking；〃　is　an

empirical　proposition。　But　such　a　proposition　must　be　based　on

empirical　intuition；　and　the　object　cogitated　as　a　phenomenon；　and

thus　our　theory　appears　to　maintain　that　the　soul；　even　in　thought；　is

merely　a　phenomenon；　and　in　this　way　our　consciousness　itself；　in

fact；　abuts　upon　nothing。

　　Thought；　per　se；　is　merely　the　purely　spontaneous　logical　function

which　operates　to　connect　the　manifold　of　a　possible　intuition；　and　it

does　not　represent　the　subject　of　consciousness　as　a　phenomenon…　for

this　reason　alone；　that　it　pays　no　attention　to　the　question　whether

the　mode　of　intuiting　it　is　sensuous　or　intellectual。　I　therefore　do

not　represent　myself　in　thought　either　as　I　am；　or　as　I　appear　to