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قراءة كتاب The Critique of Pure Reason
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reason, but that, when we regard them from a single point of
view, reason is involved in self-contradiction, then the
experiment will establish the correctness of this
distinction.]
This attempt succeeds as well as we could desire, and promises to metaphysics, in its first part—that is, where it is occupied with conceptions a priori, of which the corresponding objects may be given in experience—the certain course of science. For by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience—neither of which was possible according to the procedure hitherto followed. But from this deduction of the faculty of a priori cognition in the first part of metaphysics, we derive a surprising result, and one which, to all appearance, militates against the great end of metaphysics, as treated in the second part. For we come to the conclusion that our faculty of cognition is unable to transcend the limits of possible experience; and yet this is precisely the most essential object of this science. The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. Here we are enabled to put the justice of this estimate to the test. For that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned, which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions. Now, if it appears that when, on the one hand, we assume that our cognition conforms to its objects as things in themselves, the unconditioned cannot be thought without contradiction, and that when, on the other hand, we assume that our representation of things as they are given to us, does not conform to these things as they are in themselves, but that these objects, as phenomena, conform to our mode of representation, the contradiction disappears: we shall then be convinced of the truth of that which we began by assuming for the sake of experiment; we may look upon it as established that the unconditioned does not lie in things as we know them, or as they are given to us, but in things as they are in themselves, beyond the range of our cognition.*
similarity to that of the chemists, which they term the
experiment of reduction, or, more usually, the synthetic
process. The analysis of the metaphysician separates pure
cognition a priori into two heterogeneous elements, viz.,
the cognition of things as phenomena, and of things in
themselves. Dialectic combines these again into harmony with
the necessary rational idea of the unconditioned, and finds
that this harmony never results except through the above
distinction, which is, therefore, concluded to be just.]
But, after we have thus denied the power of speculative reason to make any progress in the sphere of the supersensible, it still remains for our consideration whether data do not exist in practical cognition which may enable us to determine the transcendent conception of the unconditioned, to rise beyond the limits of all possible experience from a practical point of view, and thus to satisfy the great ends of metaphysics. Speculative reason has thus, at least, made room for such an extension of our knowledge: and, if it must leave this space vacant, still it does not rob us of the liberty to fill it up, if we can, by means of practical data—nay, it even challenges us to make the attempt.*
heavenly bodies established the truth of that which
Copernicus, first, assumed only as a hypothesis, and, at the
same time, brought to light that invisible force (Newtonian
attraction) which holds the universe together. The latter
would have remained forever undiscovered, if Copernicus had
not ventured on the experiment—contrary to the senses but
still just—of looking for the observed movements not in the
heavenly bodies, but in the spectator. In this Preface I
treat the new metaphysical method as a hypothesis with the
view of rendering apparent the first attempts at such a
change of method, which are always hypothetical. But in the
Critique itself it will be demonstrated, not hypothetically,
but apodeictically, from the nature of our representations
of space and time, and from the elementary conceptions of
the understanding.]
This attempt to introduce a complete revolution in the procedure of metaphysics, after the example of the geometricians and natural philosophers, constitutes the aim of the Critique of Pure Speculative Reason. It is a treatise on the method to be followed, not a system of the science itself. But, at the same time, it marks out and defines both the external boundaries and the internal structure of this science. For pure speculative reason has this peculiarity, that, in choosing the various objects of thought, it is able to define the limits of its own faculties, and even to give a complete enumeration of the possible modes of proposing problems to itself, and thus to sketch out the entire system of metaphysics. For, on the one hand, in cognition a priori, nothing must be attributed to the objects but what the thinking subject derives from itself; and, on the other hand, reason is, in regard to the principles of cognition, a perfectly distinct, independent unity, in which, as in an organized body, every member exists for the sake of the others, and all for the sake of each, so that no principle can be viewed, with safety, in one relationship, unless it is, at the same time, viewed in relation to the total use of pure reason. Hence, too, metaphysics has this singular advantage—an advantage which falls to the lot of no other science which has to do with objects—that, if once it is conducted into the sure path of science, by means of this criticism, it can then take in the whole sphere of its cognitions, and can thus complete its work, and leave it for the use of posterity, as a capital which can never receive fresh accessions. For metaphysics has to deal only with principles and with the limitations of its own employment as determined by these principles. To this perfection it is, therefore, bound, as the fundamental science, to attain, and to it the maxim may justly be applied:
But, it will be asked, what kind of a treasure is this that we propose to bequeath to posterity? What is the real value of this system of metaphysics, purified by criticism, and thereby reduced to a permanent condition? A cursory view of the present work will lead to the supposition that its use is merely negative, that it only serves to warn us against venturing, with speculative reason, beyond the limits of experience. This is, in fact, its primary use. But this, at once, assumes a positive value, when we observe that the principles with which speculative reason endeavours to transcend its limits lead inevitably, not to the extension, but to the contraction of the use of reason, inasmuch as they threaten to extend the limits of sensibility, which is their proper sphere, over the entire realm of thought and, thus, to supplant the pure (practical) use of reason. So far, then, as this criticism is occupied in confining speculative reason within its proper bounds, it is only negative; but, inasmuch as it thereby, at