The Critique of Pure Reason by Immanuel Kant (good books to read in english TXT) 📖

the same as the empirical consciousness of my existence, which can only be determined in relation to something, which, while connected with my existence, is external to me. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. For the external sense is, in itself, the relation of intuition to something real, external to me; and the reality of this something, as opposed to the mere imagination of it, rests solely on its inseparable connection with internal experience as the condition of its possibility. If with the intellectual consciousness of my existence, in the representation: I am, which accompanies all my judgements, and all the operations of my understanding, I could, at the same time, connect a determination of my existence by intellectual intuition, then the consciousness of a relation to something external to me would not be necessary. But the internal intuition in which alone my existence can be determined, though preceded by that purely intellectual consciousness, is itself sensible and attached to the condition of time. Hence this determination of my existence, and consequently my internal experience itself, must depend on something permanent which is not in me, which can be, therefore, only in something external to me, to which I must look upon myself as being related. Thus the reality of the external sense is necessarily connected with that of the internal, in order to the possibility of experience in general; that is, I am just as certainly conscious that there are things external to me related to my sense as I am that I myself exist as determined in time. But in order to ascertain to what given intuitions objects, external me, really correspond, in other words, what intuitions belong to the external sense and not to imagination, I must have recourse, in every particular case, to those rules according to which experience in general (even internal experience) is distinguished from imagination, and which are always based on the proposition that there really is an external experience. We may add the remark that the representation of something permanent in existence, is not the same thing as the permanent representation; for a representation may be very variable and changing—as all our representations, even that of matter, are—and yet refer to something permanent, which must, therefore, be distinct from all my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience—an experience which would not even be possible internally, if it were not also at the same time, in part, external. To the question How?

we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.]

In attempting to render the exposition of my views as intelligible as possible, I have been compelled to leave out or abridge various passages which were not essential to the completeness of the work, but which many readers might consider useful in other respects, and might be unwilling to miss. This trifling loss, which could not be avoided without swelling the book beyond due limits, may be supplied, at the pleasure of the reader, by a comparison with the first edition, and will, I hope, be more than compensated for by the greater clearness of the exposition as it now stands.

I have observed, with pleasure and thankfulness, in the pages of various reviews and treatises, that the spirit of profound and thorough investigation is not extinct in Germany, though it may have been overborne and silenced for a time by the fashionable tone of a licence in thinking, which gives itself the airs of genius, and that the difficulties which beset the paths of criticism have not prevented energetic and acute thinkers from making themselves masters of the science of pure reason to which these paths conduct—a science which is not popular, but scholastic in its character, and which alone can hope for a lasting existence or possess an abiding value. To these deserving men, who so happily combine profundity of view with a talent for lucid exposition—a talent which I myself am not conscious of possessing—I leave the task of removing any obscurity which may still adhere to the statement of my doctrines. For, in this case, the danger is not that of being refuted, but of being misunderstood. For my own part, I must henceforward abstain from controversy, although I shall carefully attend to all suggestions, whether from friends or adversaries, which may be of use in the future elaboration of the system of this propaedeutic. As, during these labours, I have advanced pretty far in years this month I reach my sixty-fourth year—it will be necessary for me to economize time, if I am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in confirmation of the correctness of the principles established in this Critique of Pure Reason, both speculative and practical; and I must, therefore, leave the task of clearing up the obscurities of the present work—inevitable, perhaps, at the outset—as well as, the defence of the whole, to those deserving men, who have made my system their own. A philosophical system cannot come forward armed at all points like a mathematical treatise, and hence it may be quite possible to take objection to particular passages, while the organic structure of the system, considered as a unity, has no danger to apprehend. But few possess the ability, and still fewer the inclination, to take a comprehensive view of a new system. By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style. These contradictions place the work in an unfavourable light in the eyes of those who rely on the judgement of others, but are easily reconciled by those who have mastered the idea of the whole.

If a theory possesses stability in itself, the action and reaction which seemed at first to threaten its existence serve only, in the course of time, to smooth down any superficial roughness or inequality, and—if men of insight, impartiality, and truly popular gifts, turn their attention to it—to secure to it, in a short time, the requisite elegance also.

Konigsberg, April 1787.

INTRODUCTION

I. Of the difference between Pure and Empirical Knowledge That all our knowledge begins with experience there can be no doubt.

For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it.

But, though all our knowledge begins with experience, it by no means follows that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions? Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience.

But the expression, “a priori,” is not as yet definite enough adequately to indicate the whole meaning of the question above started. For, in speaking of knowledge which has its sources in experience, we are wont to say, that this or that may be known a priori, because we do not derive this knowledge immediately from experience, but from a general rule, which, however, we have itself borrowed from experience. Thus, if a man undermined his house, we say, “he might know a priori that it would have fallen;” that is, he needed not to have waited for the experience that it did actually fall. But still, a priori, he could not know even this much. For, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience.

By the term “knowledge a priori,” therefore, we shall in the sequel understand, not such as is independent of this or that kind of experience, but such as is absolutely so of all experience. Opposed to this is empirical knowledge, or that which is possible only a posteriori, that is, through experience. Knowledge a priori is either pure or impure. Pure knowledge a priori is that with which no empirical element is mixed up. For example, the proposition, “Every change has a cause,” is a proposition a priori, but impure, because change is a conception which can only be derived from experience.

II. The Human Intellect, even in an Unphilosophical State, is in Possession of Certain Cognitions “a priori”.

The question now is as to a criterion, by which we may securely distinguish a pure from an empirical cognition. Experience no doubt teaches us that this or that object is constituted in such and such a manner, but not that it could not possibly exist otherwise. Now, in the first place, if we have a proposition which contains the idea of necessity in its very conception, it is a if, moreover, it is not derived from any other proposition, unless from one equally involving the idea of necessity, it is absolutely priori. Secondly, an empirical judgement never exhibits strict and absolute, but only assumed and comparative universality (by induction); therefore, the most we can say is—so far as we have hitherto observed, there is no exception to this or that rule. If, on the other hand, a judgement carries with it strict and absolute universality, that is, admits of no possible exception, it is not derived from experience, but is valid absolutely a priori.

Empirical universality is, therefore, only an arbitrary extension of validity, from that which may be predicated of a proposition valid in most cases, to that which is asserted of a proposition which holds good in all; as, for example, in the affirmation, “All bodies are heavy.” When, on the contrary, strict universality characterizes a judgement, it necessarily indicates another peculiar source of knowledge, namely, a faculty of cognition a priori. Necessity and strict universality, therefore, are infallible tests for distinguishing pure from empirical knowledge, and are inseparably connected with each other. But as in the use of these criteria the empirical limitation is sometimes more easily detected than the contingency of the judgement, or the unlimited universality which we attach to a judgement is often a more convincing proof than its necessity, it may be advisable to use the criteria separately, each being by itself infallible.

Now, that in the sphere of human cognition we have judgements which are necessary, and in the strictest sense universal, consequently pure a priori, it will be an easy matter to show. If we desire an example from the sciences, we need only take any proposition in mathematics. If we cast our eyes upon the commonest operations of the understanding, the proposition, “Every change must have a cause,” will amply serve our purpose. In the latter case, indeed, the conception of a cause