The Critique of Pure Reason, Immanuel Kant [english books to improve english TXT] 📗

far as they can be perceived in space at the same time, exist in a state of complete reciprocity of action.

PROOF.

Things are coexistent, when in empirical intuition the perception of the one can follow upon the perception of the other, and vice versa—

which cannot occur in the succession of phenomena, as we have shown in the explanation of the second principle. Thus I can perceive the moon and then the earth, or conversely, first the earth and then the moon; and for the reason that my perceptions of these objects can reciprocally follow each other, I say, they exist contemporaneously.

Now coexistence is the existence of the manifold in the same time.

But time itself is not an object of perception; and therefore we cannot conclude from the fact that things are placed in the same time, the other fact, that the perception of these things can follow each other reciprocally. The synthesis of the imagination in apprehension would only present to us each of these perceptions as present in the subject when the other is not present, and contrariwise; but would not show that the objects are coexistent, that is to say, that, if the one exists, the other also exists in the same time, and that this is necessarily so, in order that the perceptions may be capable of following each other reciprocally. It follows that a conception of the understanding or category of the reciprocal sequence of the determinations of phenomena (existing, as they do, apart from each other, and yet contemporaneously), is requisite to justify us in saying that the reciprocal succession of perceptions has its foundation in the object, and to enable us to represent coexistence as objective. But that relation of substances in which the one contains determinations the ground of which is in the other substance, is the relation of influence. And, when this influence is reciprocal, it is the relation of community or reciprocity. Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. This is therefore the condition of the possibility of things themselves as objects of experience.

Things are coexistent, in so far as they exist in one and the same time. But how can we know that they exist in one and the same time?

Only by observing that the order in the synthesis of apprehension of the manifold is arbitrary and a matter of indifference, that is to say, that it can proceed from A, through B, C, D, to E, or contrariwise from E to A. For if they were successive in time (and in the order, let us suppose, which begins with A), it is quite impossible for the apprehension in perception to begin with E and go backwards to A, inasmuch as A belongs to past time and, therefore, cannot be an object of apprehension.

Let us assume that in a number of substances considered as phenomena each is completely isolated, that is, that no one acts upon another.

Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another.

For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it.

Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously.

Now that alone determines the position of another thing in time which is the cause of it or of its determinations. Consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself. That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience. But, in regard to objects of experience, that is absolutely necessary without which the experience of these objects would itself be impossible. Consequently it is absolutely necessary that all substances in the world of phenomena, in so far as they are coexistent, stand in a relation of complete community of reciprocal action to each other.

The word community has in our language [Footnote: German] two meanings, and contains the two notions conveyed in the Latin communio and commercium. We employ it in this place in the latter sense—that of a dynamical community, without which even the community of place (communio spatii) could not be empirically cognized. In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects—although in this case the proof is only mediate. Without community, every perception (of a phenomenon in space) is separated from every other and isolated, and the chain of empirical representations, that is, of experience, must, with the appearance of a new object, begin entirely de novo, without the least connection with preceding representations, and without standing towards these even in the relation of time. My intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place. But in this case it is not an object of possible experience.

The following remarks may be useful in the way of explanation. In the mind, all phenomena, as contents of a possible experience, must exist in community (communio) of apperception or consciousness, and in so far as it is requisite that objects be represented as coexistent and connected, in so far must they reciprocally determine the position in time of each other and thereby constitute a whole. If this subjective community is to rest upon an objective basis, or to be applied to substances as phenomena, the perception of one substance must render possible the perception of another, and conversely. For otherwise succession, which is always found in perceptions as apprehensions, would be predicated of external objects, and their representation of their coexistence be thus impossible. But this is a reciprocal influence, that is to say, a real community (commercium) of substances, without which therefore the empirical relation of coexistence would be a notion beyond the reach of our minds. By virtue of this commercium, phenomena, in so far as they are apart from, and nevertheless in connection with each other, constitute a compositum reale. Such composita are possible in many different ways. The three dynamical relations then, from which all others spring, are those of inherence, consequence, and composition.

These, then, are the three analogies of experience. They are nothing more than principles of the determination of the existence of phenomena in time, according to the three modi of this determination; to wit, the relation to time itself as a quantity (the quantity of existence, that is, duration), the relation in time as a series or succession, finally, the relation in time as the complex of all existence (simultaneity). This unity of determination in regard to time is thoroughly dynamical; that is to say, time is not considered as that in which experience determines immediately to every existence its position; for this is impossible, inasmuch as absolute time is not an object of perception, by means of which phenomena can be connected with each other. On the contrary, the rule of the understanding, through which alone the existence of phenomena can receive synthetical unity as regards relations of time, determines for every phenomenon its position in time, and consequently a priori, and with validity for all and every time.

By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules.

The combined expression of all is this: “All phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible.”

As regards the mode of proof which we have employed in treating of these transcendental laws of nature, and the peculiar character of we must make one remark, which will at the same time be important as a guide in every other attempt to demonstrate the truth of intellectual and likewise synthetical propositions a priori. Had we endeavoured to prove these analogies dogmatically, that is, from conceptions; that is to say, had we employed this method in attempting to show that everything which exists, exists only in that which is permanent—that every thing or event presupposes the existence of something in a preceding state, upon which it follows in conformity with a rule—lastly, that in the manifold, which is coexistent, the states coexist in connection with each other according to a rule, all our labour would have been utterly in vain. For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. What other course was left for us to pursue? This only, to demonstrate the possibility of experience as a cognition in which at last all objects must be capable of being presented to us, if the representation of them is to possess any objective reality. Now in this third, this mediating term, the essential form of which consists in the synthetical unity of the apperception of all phenomena, we found a priori conditions of the universal and necessary determination as to time of all existences in the world of phenomena, without which the empirical determination thereof as to time would itself be impossible, and we also discovered rules of synthetical unity a priori, by means of which we could anticipate experience. For want of this method, and from the fancy that it was possible to discover a dogmatical proof of the synthetical propositions which are requisite in the empirical employment of the understanding, has it happened that a proof of the principle of sufficient reason has been so often attempted, and always in vain.

The other two analogies nobody has ever thought of, although they have always been silently employed by the mind,* because the guiding thread furnished by the categories was wanting, the guide which alone can enable us to discover every hiatus, both in the system of