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

place. Again, if the universe contains in itself everything that exists, it cannot be similar or dissimilar to any other thing, because there is, in fact, no other thing with which it can be compared. If two opposite judgements presuppose a contingent impossible, or arbitrary condition, both—in spite of their opposition (which is, however, not properly or really a contradiction)—fall away; because the condition, which ensured the validity of both, has itself disappeared.

If we say: “Everybody has either a good or a bad smell,” we have omitted a third possible judgement—it has no smell at all; and thus both conflicting statements may be false. If we say: “It is either good-smelling or not good-smelling (vel suaveolens vel non-suaveolens),” both judgements are contradictorily opposed; and the contradictory opposite of the former judgement—some bodies are not good-smelling—embraces also those bodies which have no smell at all. In the preceding pair of opposed judgements (per disparata), the contingent condition of the conception of body (smell) attached to both conflicting statements, instead of having been omitted in the latter, which is consequently not the contradictory opposite of the former.

If, accordingly, we say: “The world is either infinite in extension, or it is not infinite (non est infinitus)”; and if the former proposition is false, its contradictory opposite—the world is not infinite—must be true. And thus I should deny the existence of an infinite, without, however affirming the existence of a finite world. But if we construct our proposition thus: “The world is either infinite or finite (non-infinite),” both statements may be false. For, in this case, we consider the world as per se determined in regard to quantity, and while, in the one judgement, we deny its infinite and consequently, perhaps, its independent existence; in the other, we append to the world, regarded as a thing in itself, a certain determination—that of finitude; and the latter may be false as well as the former, if the world is not given as a thing in itself, and thus neither as finite nor as infinite in quantity. This kind of opposition I may be allowed to term dialectical; that of contradictories may be called analytical opposition. Thus then, of two dialectically opposed judgements both may be false, from the fact, that the one is not a mere contradictory of the other, but actually enounces more than is requisite for a full and complete contradiction.

When we regard the two propositions—“The world is infinite in quantity,” and, “The world is finite in quantity,” as contradictory opposites, we are assuming that the world—the complete series of phenomena—is a thing in itself. For it remains as a permanent quantity, whether I deny the infinite or the finite regress in the series of its phenomena. But if we dismiss this assumption—this transcendental illusion—and deny that it is a thing in itself, the contradictory opposition is metamorphosed into a merely dialectical one; and the world, as not existing in itself—independently of the regressive series of my representations—exists in like manner neither as a whole which is infinite nor as a whole which is finite in itself.

The universe exists for me only in the empirical regress of the series of phenomena and not per se. If, then, it is always conditioned, it is never completely or as a whole; and it is, therefore, not an unconditioned whole and does not exist as such, either with an infinite, or with a finite quantity.

What we have here said of the first cosmological idea—that of the absolute totality of quantity in phenomena—applies also to the others. The series of conditions is discoverable only in the regressive synthesis itself, and not in the phenomenon considered as a thing in itself—given prior to all regress. Hence I am compelled to say: “The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition—a synthesis which is never given in absolute completeness, either as finite, or as infinite.”

The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things.

Thus the antinomy of pure reason in its cosmological ideas disappears. For the above demonstration has established the fact that it is merely the product of a dialectical and illusory opposition, which arises from the application of the idea of absolute totality—admissible only as a condition of things in themselves—to phenomena, which exist only in our representations, and—when constituting a series—in a successive regress. This antinomy of reason may, however, be really profitable to our speculative interests, not in the way of contributing any dogmatical addition, but as presenting to us another material support in our critical investigations. For it furnishes us with an indirect proof of the transcendental ideality of phenomena, if our minds were not completely satisfied with the direct proof set forth in the Trancendental Aesthetic. The proof would proceed in the following dilemma. If the world is a whole existing in itself, it must be either finite or infinite. But it is neither finite nor infinite—as has been shown, on the one side, by the thesis, on the other, by the antithesis. Therefore the world—the content of all phenomena—is not a whole existing in itself. It follows that phenomena are nothing, apart from our representations. And this is what we mean by transcendental ideality.

This remark is of some importance. It enables us to see that the proofs of the fourfold antinomy are not mere sophistries—are not fallacious, but grounded on the nature of reason, and valid—under the supposition that phenomena are things in themselves. The opposition of the judgements which follow makes it evident that a fallacy lay in the initial supposition, and thus helps us to discover the true constitution of objects of sense. This transcendental dialectic does not favour scepticism, although it presents us with a triumphant demonstration of the advantages of the sceptical method, the great utility of which is apparent in the antinomy, where the arguments of reason were allowed to confront each other in undiminished force.

And although the result of these conflicts of reason is not what we expected—although we have obtained no positive dogmatical addition to metaphysical science—we have still reaped a great advantage in the correction of our judgements on these subjects of thought.

SECTION VIII. Regulative Principle of Pure Reason in relation to the Cosmological Ideas.

The cosmological principle of totality could not give us any certain knowledge in regard to the maximum in the series of conditions in the world of sense, considered as a thing in itself. The actual regress in the series is the only means of approaching this maximum.

This principle of pure reason, therefore, may still be considered as valid—not as an axiom enabling us to cogitate totality in the object as actual, but as a problem for the understanding, which requires it to institute and to continue, in conformity with the idea of totality in the mind, the regress in the series of the conditions of a given conditioned. For in the world of sense, that is, in space and time, every condition which we discover in our investigation of phenomena is itself conditioned; because sensuous objects are not things in themselves (in which case an absolutely unconditioned might be reached in the progress of cognition), but are merely empirical representations the conditions of which must always be found in intuition. The principle of reason is therefore properly a mere rule—prescribing a regress in the series of conditions for given phenomena, and prohibiting any pause or rest on an absolutely unconditioned. It is, therefore, not a principle of the possibility of experience or of the empirical cognition of sensuous objects—consequently not a principle of the understanding; for every experience is confined within certain proper limits determined by the given intuition. Still less is it a constitutive principle of reason authorizing us to extend our conception of the sensuous world beyond all possible experience. It is merely a principle for the enlargement and extension of experience as far as is possible for human faculties. It forbids us to consider any empirical limits as absolute. It is, hence, a principle of reason, which, as a rule, dictates how we ought to proceed in our empirical regress, but is unable to anticipate or indicate prior to the empirical regress what is given in the object itself. I have termed it for this reason a regulative principle of reason; while the principle of the absolute totality of the series of conditions, as existing in itself and given in the object, is a constitutive cosmological principle. This distinction will at once demonstrate the falsehood of the constitutive principle, and prevent us from attributing (by a transcendental subreptio) objective reality to an idea, which is valid only as a rule.

In order to understand the proper meaning of this rule of pure reason, we must notice first that it cannot tell us what the object is, but only how the empirical regress is to be proceeded with in order to attain to the complete conception of the object. If it gave us any information in respect to the former statement, it would be a constitutive principle—a principle impossible from the nature of pure reason. It will not therefore enable us to establish any such conclusions as: “The series of conditions for a given conditioned is in itself finite,” or, “It is infinite.” For, in this case, we should be cogitating in the mere idea of absolute totality, an object which is not and cannot be given in experience; inasmuch as we should be attributing a reality objective and independent of the empirical synthesis, to a series of phenomena. This idea of reason cannot then be regarded as valid—except as a rule for the regressive synthesis in the series of conditions, according to which we must proceed from the conditioned, through all intermediate and subordinate conditions, up to the unconditioned; although this goal is unattained and unattainable. For the absolutely unconditioned cannot be discovered in the sphere of experience.

We now proceed to determine clearly our notion of a synthesis which can never be complete. There are two terms commonly employed for this purpose. These terms are regarded as expressions of different and distinguishable notions, although the ground of the distinction has never been clearly exposed. The term employed by the mathematicians is progressus in infinitum. The philosophers prefer the expression progressus in indefinitum. Without detaining the reader with an examination of the reasons for such a distinction, or with remarks on the right or wrong use of the terms, I shall endeavour clearly to determine these conceptions, so far as is necessary for the purpose in this Critique.

We may, with propriety, say of a straight line, that it may be produced to infinity. In this case the distinction between a progressus in infinitum and a progressus in indefinitum is a mere piece of subtlety. For, although when we say, “Produce a straight line,” it is more correct to say in indefinitum than in infinitum; because the former means, “Produce it as far as you please,” the second, “You must not cease to produce it”; the expression in infinitum is, when we are speaking of the power to do it, perfectly correct, for we can always make it longer if we please—on to infinity. And this remark holds good in all cases, when we speak of a progressus, that is, an advancement from the condition to the conditioned; this possible advancement always proceeds to infinity.

We may proceed from a given pair in the descending line of generation from father to son, and cogitate a never-ending