the critique of pure reason-第35节

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as　a　doctrine；　that　is；　as　an　endeavour　to　enlarge　the　sphere　of　the

understanding　in　regard　to　pure　a　priori　cognitions；　philosophy　is

worse　than　useless；　since　from　all　the　attempts　hitherto　made；

little　or　no　ground　has　been　gained。　But；　as　a　critique；　in　order　to

guard　against　the　mistakes　of　the　faculty　of　judgement　（lapsus

judicii）　in　the　employment　of　the　few　pure　conceptions　of　the

understanding　which　we　possess；　although　its　use　is　in　this　case

purely　negative；　philosophy　is　called　upon　to　apply　all　its

acuteness　and　penetration。

　　But　transcendental　philosophy　has　this　peculiarity；　that　besides

indicating　the　rule；　or　rather　the　general　condition　for　rules；

which　is　given　in　the　pure　conception　of　the　understanding；　it　can；　at

the　same　time；　indicate　a　priori　the　case　to　which　the　rule　must　be

applied。　The　cause　of　the　superiority　which；　in　this　respect；

transcendental　philosophy　possesses　above　all　other　sciences　except

mathematics；　lies　in　this：　it　treats　of　conceptions　which　must

relate　a　priori　to　their　objects；　whose　objective　validity

consequently　cannot　be　demonstrated　a　posteriori；　and　is；　at　the

same　time；　under　the　obligation　of　presenting　in　general　but

sufficient　tests；　the　conditions　under　which　objects　can　be　given　in

harmony　with　those　conceptions；　otherwise　they　would　be　mere　logical

forms；　without　content；　and　not　pure　conceptions　of　the　understanding。

　　Our　transcendental　doctrine　of　the　faculty　of　judgement　will　contain

two　chapters。　The　first　will　treat　of　the　sensuous　condition　under

which　alone　pure　conceptions　of　the　understanding　can　be　employed…

that　is；　of　the　schematism　of　the　pure　understanding。　The　second

will　treat　of　those　synthetical　judgements　which　are　derived　a

priori　from　pure　conceptions　of　the　understanding　under　those

conditions；　and　which　lie　a　priori　at　the　foundation　of　all　other

cognitions；　that　is　to　say；　it　will　treat　of　the　principles　of　the

pure　understanding。

　　　　　　　TRANSCENDENTAL　DOCTRINE　OF　THE　FACULTY　OF　JUDGEMENT

　　　　　　　　　　　　　　　　　　　OR；　ANALYTIC　OF　PRINCIPLES。



　　　　CHAPTER　I。　Of　the　Schematism　at　of　the　Pure　Conceptions

　　　　　　　　　　　　　　　　　　　　of　the　Understanding。



　　In　all　subsumptions　of　an　object　under　a　conception；　the

representation　of　the　object　must　be　homogeneous　with　the

conception；　in　other　words；　the　conception　must　contain　that　which

is　represented　in　the　object　to　be　subsumed　under　it。　For　this　is

the　meaning　of　the　expression：　〃An　object　is　contained　under　a

conception。〃　Thus　the　empirical　conception　of　a　plate　is　homogeneous

with　the　pure　geometrical　conception　of　a　circle；　inasmuch　as　the

roundness　which　is　cogitated　in　the　former　is　intuited　in　the　latter。

　　But　pure　conceptions　of　the　understanding；　when　compared　with

empirical　intuitions；　or　even　with　sensuous　intuitions　in　general；　are

quite　heterogeneous；　and　never　can　be　discovered　in　any　intuition。　How

then　is　the　subsumption　of　the　latter　under　the　former；　and

consequently　the　application　of　the　categories　to　phenomena；

possible？…　For　it　is　impossible　to　say；　for　example：　〃Causality　can　be

intuited　through　the　senses　and　is　contained　in　the　phenomenon。〃…　This

natural　and　important　question　forms　the　real　cause　of　the　necessity

of　a　transcendental　doctrine　of　the　faculty　of　judgement；　with　the

purpose；　to　wit；　of　showing　how　pure　conceptions　of　the

understanding　can　be　applied　to　phenomena。　In　all　other　sciences；

where　the　conceptions　by　which　the　object　is　thought　in　the　general

are　not　so　different　and　heterogeneous　from　those　which　represent

the　object　in　concreto…　as　it　is　given；　it　is　quite　unnecessary　to

institute　any　special　inquiries　concerning　the　application　of　the

former　to　the　latter。

　　Now　it　is　quite　clear　that　there　must　be　some　third　thing；　which

on　the　one　side　is　homogeneous　with　the　category；　and　with　the

phenomenon　on　the　other；　and　so　makes　the　application　of　the　former　to

the　latter　possible。　This　mediating　representation　must　be　pure

（without　any　empirical　content）；　and　yet　must　on　the　one　side　be

intellectual；　on　the　other　sensuous。　Such　a　representation　is　the

transcendental　schema。

　　The　conception　of　the　understanding　contains　pure　synthetical

unity　of　the　manifold　in　general。　Time；　as　the　formal　condition　of　the

manifold　of　the　internal　sense；　consequently　of　the　conjunction　of　all

representations；　contains　a　priori　a　manifold　in　the　pure　intuition。

Now　a　transcendental　determination　of　time　is　so　far　homogeneous

with　the　category；　which　constitutes　the　unity　thereof；　that　it　is

universal　and　rests　upon　a　rule　a　priori。　On　the　other　hand；　it　is

so　far　homogeneous　with　the　phenomenon；　inasmuch　as　time　is

contained　in　every　empirical　representation　of　the　manifold。　Thus　an

application　of　the　category　to　phenomena　becomes　possible；　by　means　of

the　transcendental　determination　of　time；　which；　as　the　schema　of

the　conceptions　of　the　understanding；　mediates　the　subsumption　of

the　latter　under　the　former。

　　After　what　has　been　proved　in　our　deduction　of　the　categories；　no

one；　it　is　to　be　hoped；　can　hesitate　as　to　the　proper　decision　of

the　question；　whether　the　employment　of　these　pure　conceptions　of

the　understanding　ought　to　be　merely　empirical　or　also　transcendental；

in　other　words；　whether　the　categories；　as　conditions　of　a　possible

experience；　relate　a　priori　solely　to　phenomena；　or　whether；　as

conditions　of　the　possibility　of　things　in　general；　their

application　can　be　extended　to　objects　as　things　in　themselves。　For　we

have　there　seen　that　conceptions　are　quite　impossible；　and　utterly

without　signification；　unless　either　to　them；　or　at　least　to　the

elements　of　which　they　consist；　an　object　be　given；　and　that；

consequently；　they　cannot　possibly　apply　to　objects　as　things　in

themselves　without　regard　to　the　question　whether　and　how　these　may　be

given　to　us；　and；　further；　that　the　only　manner　in　which　objects　can

be　given　to　us　is　by　means　of　the　modification　of　our　sensibility；

and；　finally；　that　pure　a　priori　conceptions；　in　addition　to　the

function　of　the　understanding　in　the　category；　must　contain　a　priori

formal　conditions　of　sensibility　（of　the　internal　sense；　namely）；

which　again　contain　the　general　condition　under　which　alone　the

category　can　be　applied　to　any　object。　This　formal　and　pure

condition　of　sensibility；　to　which　the　conception　of　the　understanding

is　restricted　in　its　employment；　we　shall　name　the　schema　of　the

conception　of　the　understanding；　and　the　procedure　of　the

understanding　with　these　schemata　we　shall　call　the　schematism　of

the　pure　understanding。

　　The　schema　is；　in　itself；　always　a　mere　product　of　the

imagination。　But；　as　the　synthesis　of　imagination　has　for　its　aim　no

single　intuition；　but　merely　unity　in　the　determination　of

sensibility；　the　schema　is　clearly　distinguishable　from　the　image。

Thus；　if　I　place　five　points　one　after　another。。。。　this　is　an　image　of

the　number　five。　On　the　other　hand；　if　I　only　think　a　number　in

general；　which　may　be　either　five　or　a　hundred；　this　thought　is　rather

the　representation　of　a　method　of　representing　in　an　image　a　sum

（e。g。；　a　thousand）　in　conformity　with　a　conception；　than　the　image

itself；　an　image　which　I　should　find　some　little　difficulty　in

reviewing；　and　comparing　with　the　conception。　Now　this

representation　of　a　general　procedure　of　the　imagination　to　present

its　image　to　a　conception；　I　call　the　schema　of　this　conception。

　　In　truth；　it　is　not　images　of　objects；　but　schemata；　which　lie　at

the　foundation　of　our　pure　sensuous　conceptions。　No　image　could　ever

be　adequate　to　our　conception　of　a　triangle　in　general。　For　the

generalness　of　the　conception　it　never　could　attain　to；　as　this

includes　under　itself　all　triangles；　whether　right…angled；

acute…angled；　etc。；　whilst　the　image　would　always　be　limited　to　a

single　part　of　this　sphere。　The　schema　of　the　triangle　can　exist

nowhere　else　than　in　thought；　and　it　indicates　a　rule　of　the　synthesis

of　the　imagination　in　regard　to　pure　figures　in　space。　Still　less　is

an　object　of　experience；　or　an　image　of　the　object；　ever　to　the

empirical　conception。　On　the　contrary；　the　conception　always　relates

immediately　to　the　schema　of　the　imagination；　as　a　rule　for　the

determination　of　our　intuition；　in　conformity　with　a　certain　general

conception。　The　conception　of　a　dog　indicates　a　rule；　according　to

which　my　imagination　can　delineate　the　figure　of　a　four…footed

animal　in　general；　without　being　limited　to　any　particular

individual　form　which　experience　presents　to　me；　or　indeed　to　any

possible　image　that　I　can　represent　to　myself　in　concreto。　This

schematism　of　our　understanding　in　regard　to　phenomena　and　their

mere　form；　is　an　art；　hidden　in　the　depths　of　the　human　soul；　whose

true　modes　of　action　we　shall　only　with　difficulty　discover　and

unveil。　Thus　much　only　can　we　say：　〃The　image　is　a　product　of　the

empirical　faculty　of　the　productive　imagination…　the