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by Corry Shores
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[The following is summary. My own notes are in brackets. The full text for the summarized section is provided at the end.]
Self-Sensing Ourself:
Summary of the first part of: "General Remark Concerning the Transition from Rational Psychology to Cosmology" in the Transcendental Dialectic of Kant's Critique of Pure Reason
Important Points in This Section:
- All our acts of consciousness involve the unity of our self-consciousness. So implied in all our conscious acts is the "I think". And further implied in this proposition is our existence as a thinking being, the "I am". But it is not there just in the pure thinking of our unified self-consciousness. We are not saying that all thinking beings exist. Rather we are determinately specifying that it is I who exists. Hence we are not dealing with the universals of pure thinking, but rather with the determinations of our sense-intuitions. So the "I am" is implied in the "I think," but only insofar as the "I think" involves a cognition that relates us as self-appearance (an empirical passive object fractured across time) to us as unified consciousness (an a priori active subject undivided and atemporal).
Points Relative to Deleuze
[under ongoing revision]:
- Deleuze will make use Kant's critique of Descartes' cogito argument. It implies that there is an internal disjunction at the structural core of our selfhood. This disjunction is possible by means of the empty form of time, which allows us to appear to ourselves through our inner intuitions. Time, then, arises on account of an inner otherness that we directly perceive, cognize, and determine to be our own, even while it stands as other to us. We contract to our selfhood something that is fundamentally different from us (as it is an object while we are subject). By being both split and self-contracted, we on the one hand fragment into a flow of changes of ourself through time, all while maintaining an intensely unstable coherence all throughout.
Immanuel Kant
The Critique of Pure Reason
I. Transcendental Doctrine of Elements
Part 2: Transcendental Logic
Division 2: Transcendental Dialectic
Book II: The Dialectical Inferences of Pure Reason
Chapter II: The Paralogisms of Pure Reason (as in the second edition)
"Refutation of Mendelssohn's Proof of the Persistence of the Soul"
"General Remark Concerning the Transition from Rational Psychology to Cosmology"
.
We will first touch upon some concepts Kant makes earlier in the book. The first concerns the nature of universal a priori propositions, which he distinguishes from empirical a posteriori propositions. It seems that for Kant, a priori propositions must be universal:
Now such universal cognition, which at the same time have the character of inner necessity, must be clear and certain for themselves, independently of experience; hence one calls them a priori cognition: whereas that which is merely borrowed from experience is, as it is put, cognized only a posteriori, or empirically. (A2; p.127bc)Experience never gives its judgments true or strict but only assumed and comparative universality (through induction), so properly it must be said: as far as we have yet perceived, there is no exception to this or that rule. Thus if a judgment is thought in strict universality, i.e., in such a way that no exception at all is allowed to be possible, then it is not derived from experience, but is rather valid absolutely a priori. (B4; p.137cd)
Paralogisms of Pure Reason
"I think" is a proposition that expresses the unity of our consciousness. This proposition also implies our own existence. In a sense, it says "I exist thinking". But it does not say that all thinking beings exist. It merely says that I exist. So it is not a universal judgment, and hence the inference of our existence from the I think must involve our experience of ourselves. [This seems to be because the inference "I exist thinking" involves a determination: we are determining that the being doing the thinking is ourself. If we instead were saying that all beings who think also exist, then we are not determining any particular being, but rather speaking of all or any of them. However, when it is I who thinks, we are dealing then with determinate content. This also means we are cognizing ourselves, because we are relating ourselves to our unity of consciousness. Such a cognition requires that we also have intuitive content. All our inner intuitions occur during some temporal place. So we are only able to determine ourselves as an existing thinking being by means of time.]
Summary of the first part of:
"General Remark Concerning the Transition from Rational Psychology to Cosmology"
Echoing what we said above, Kant writes:
The proposition "I think," or "I exist thinking," is an empirical proposition. But such a proposition is grounded on empirical intuition, consequently also on the object thought, as an appearance; and thus it seems as if, according to our theory, the whole, even in thinking, is completely transformed into appearance, and in such a way our consciousness itself, as mere illusion, would in fact come down to nothing. (B428; p.456bc)
Thinking can be distinguished from cognition. Thinking does not by itself involve intuitions, such as our self-appearings. Rather, thinking alone is "merely the logical function and hence the sheer spontaneity of combining the manifold of a merely possible intuition" (B428; p.456bc). [So when we normally use the term 'thinking,' we often use it to mean that we are thinking about something in particular. But Kant has us consider just one aspect of this process. When we think, we put together mental contents. Now, when we have sensations, our minds receive representations. But when we think, we need not first be responding to our sense impressions. This is why thought is considered spontaneous. From A51/B75; p.193c: "If we call the receptivity of our mind to receive representations insofar as it is affected in some way sensibility, then on the contrary the faculty for brining forth representations itself, or the spontaneity of cognition, is the understanding." So pure thinking is merely the capacity (and perhaps tendency) of our consciousness to initiate cognition unprovoked.] Because, then, the thinking involved in the "I think" does not yet think the particular determinate I who is ourself, the pure thinking does not alone by itself present the subject, the "I" of "I am". Previously Kant explained that the "I" of the pure self-consciousness of the "I think" is not some determinate, particular "I", but any subject whatsoever. He writes of the "wholly empty representation I, of which one cannot even say that it is a concept, but a mere consciousness that accompanies every concept. Through this I, or He, or It (the thing), which thinks, nothing further is represented than a transcendental subject of thoughts = x." (A436/B404; p.414b) Until we cognize ourselves by means of intuition, we are not even yet the particular I in the statement "I exist", but rather, if you will, any-subject-whatever, or the subject = x. In order, then, for us to obtain the I of I am, we need to determine that I as being the I who is doing the thinking. And to obtain this determinate content, we need inner intuitions of ourselves, which are self-appearings. Kant, then, writes that the pure thinking of the "I think" in no way presents
the subject of consciousness as appearance, merely because it takes no account at all of the kind of intuitions, whether it is sensible or intellectual. In this way I represent myself to myself neither as I am nor as I appear to myself, but rather I think myself only as I do every object in general from whose kind of intuition I abstract. If here I represent myself as subject of a thought or even as ground of thinking, then these ways of representing do not signify the categories of substance or cause, for these categories are those functions of thinking (of judging) applied to our sensible intuition, which would obviously be demanded if I wanted to cognize myself. But now I want to become conscious of myself only as thinking; I put to one side how my proper self is given in intuition, and then it could be a mere appearance that I think, but not insofar as I think; in the consciousness of myself in mere thinking I am the being itself, about which, however, nothing yet is thereby given to me for thinking. (B429; p.456c.d)
But the proposition "I think," insofar as it says only that I exist thinking, is not a merely logical function, but rather determines the subject (which is then at the same time an object) in regard to existence, and this cannot take place without inner sense, whose intuition always makes available the object not as thing in itself but merely as appearance. Thus in this proposition there is already no longer merely spontaneity of thinking, but also receptivity of intuition, i.e., the thinking of my self applied to the empirical intuition of the very same subject. (B429; p.457a, emphasis mine)
From the text of the Meiklejohn translation [see in particular p.252 for the "General Remark"]:
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Refutation of the Argument of Mendelssohn for the Substantiality
or Permanence* of the Soul.
* There is no philosophical term in our language which can express, without saying too much or too little, the meaning of Beharrlichkeit. Permanence will be sufficient, if taken in an absolute, instead of the commonly received relative sense. -- Tr.
This acute philosopher easily perceived the insufficiency of the common argument which attempts to prove that the soul -- it being granted that it is a simple being -- cannot perish by dissolution or decomposition; he saw it is not impossible for it to cease to be by extinction, or disappearance.* He endeavoured to prove in his Phædo, that the soul cannot be annihilated, by showing that a simple being cannot cease to exist. Inasmuch as, be said, a simple existence cannot diminish, nor gradually lose portions of its being, and thus be by degrees reduced to nothing (for it possesses no parts, and therefore no multiplicity), between the moment in which it is, and the moment in which it is not, no time can be discovered -- which is impossible. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. But this degree of reality can become less and less through an infinite series of smaller degrees. It follows, therefore, that this supposed substance -- this thing, the permanence of which is not assured in any other way, may, if not by decomposition, by gradual loss (remissio) of its powers (consequently by elanguescence, if I may employ this expression), be changed into nothing. For consciousness itself has always a degree, which may be lessened.* Consequently the faculty of being
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conscious may be diminished; and so with all other faculties. The permanence of the soul, therefore, as an object of the internal sense, remains undemonstrated, nay, even indemonstrable. Its permanence in life is evident, per se, inasmuch as the thinking being (as man) is to itself, at the same time, an object of the external senses. But this does not authorize the rational psychologist to affirm, from mere conceptions, its permanence beyond life.*
* Verschwinden.
* Clearness is not, as logicians maintain, the consciousness of a representation. For a certain degree of consciousness, which may not, however, be sufficient for recollection, is to be met with in many dim representations. For without any consciousness at all, we should not be able to recognize any difference in the obscure representations we connect; as we really can do with many conceptions, such as those of right and justice, and those of the musician, who strikes at once several notes in improvising a piece of music. But a representation is clear, in which our consciousness is sufficient for the consciousness of the difference of this representation from others. If we are only conscious that there is a difference, but are not conscious of the difference -- that is, what the difference is -- the representation must be termed obscure. There is, consequently, an infinite series of degrees of consciousness down to its entire disappearance.
* There are some who think they have done enough to establish a new possibility in the mode of the existence of souls, when they have shown that there is no contradiction in their hypotheses on this subject. Such are those who affirm the possibility of thought -- of which they have no other knowledge than what they derive from its use in connecting empirical intuitions presented in this our human life -- after this life bas ceased. But it is very easy to embarrass them by the introduction of counter -- possibilities, which rest upon quite as good a foundation. Such, for example, is the possibility of the division of a simple substance into several substances; and conversely, of the coalition of several into one simple substance. For, although divisibility presupposes composition, it does not necessarily require a composition of substances, but only of the degrees (of the several faculties) of one and the same substance. Now we can cogitate all the powers and faculties of the soul -- even that of consciousness -- as diminished by one half, the substance still remaining. In the same way we can represent to ourselves without contradiction, this obliterated half as preserved, not in the soul, but without it; and we can believe that, as in this case every. thing that is real in the soul, and has a degree -- consequently its entire existence -- has been halved, a particular substance would arise out of the soul. For the multiplicity, which has been divided, formerly existed, but not as a multiplicity of substances, but of every reality as the quantum of existence in it; and the unity of substance was merely a mode of existence, which by this division alone has been transformed into a plurality of subsistence. In the same manner several simple substances might coalesce into one, without anything being lost except the plurality of subsistence, inasmuch as the one substance would contain the degree of reality of all the former substances. Perhaps, indeed, the simple substances, which appear under the form of matter, might (not indeed by a mechanical or chemical influence upon each other, but by an unknown influence, of which the former would be but the phenomenal appearance), by means of such a dynamical division of the parent -- souls, as intensive quantities, produce other souls, while the former repaired the loss thus sustained with new matter of the same sort. I am far from allowing any value to such chimeras; and the principles of our analytic have clearly proved that no other than an empirical use of the categories -- that of substance, for example -- is possible. But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought -- without any intuition, whereby an object is given -- a self -- subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner -- still preserving the formal unity required by his opponent?
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If, now, we take the above propositions -- as they must be accepted as valid for all thinking beings in the system of rational psychology -- in synthetical connection, and proceed, from the category of relation, with the proposition: "All thinking beings are, as such, substances," backwards through the series, till the circle is completed; we come at last to their existence, of which, in this system of rational psychology, substances are held to be conscious, independently of external things; nay, it is asserted that, in relation to the permanence which is a necessary characteristic of substance, they can of themselves determine external things. It follows that Idealism -- at least problematical Idealism, is perfectly unavoidable in this rationalistic system. And, if the existence of outward things is not held to be requisite to the determination of the existence of a substance in time, the existence of these outward things at all, is a gratuitous assumption which remains without the possibility of a proof.
But if we proceed analytically -- the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle -- and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table:
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Now, inasmuch as it is not determined in this second proposition, whether I can exist and be cogitated only as subject, and not also as a predicate of another being, the conception of a subject is here taken in a merely logical sense; and it remains undetermined, whether substance is to be cogitated under the conception or not. But in the third proposition, the absolute unity of apperception -- the simple Ego in the representation to which all connection and separation, which constitute thought, relate, is of itself important; even although it presents us with no information about the constitution or subsistence of the subject. Apperception is something real, and the simplicity of its nature is given in the very fact of its possibility. Now in space there is nothing real that is at the same time simple; for points, which are the only simple things in space, are merely limits, but not constituent parts of space. From this follows the impossibility of a definition on the basis of materialism of the constitution of my Ego as a merely thinking subject. But, because my existence is considered in the first proposition as given, for it does not mean, "Every thinking being exists" (for this would be predicating of them absolute necessity), but only, "I exist thinking"; the proposition is quite empirical, and contains the determinability of my existence merely in relation to my representations in time. But as I require for this purpose something that is permanent, such as is not given in internal intuition; the mode of my existence, whether as substance or as accident, cannot be determined by means of this simple self -- consciousness. Thus, if materialism is inadequate to explain the mode in which I exist, spiritualism is likewise as insufficient; and the conclusion is that we are utterly unable to attain to any knowledge of the constitution of the soul, in so far as relates to the possibility of its existence apart from external objects.
And, indeed, how should it be possible, merely by the aid of the unity of consciousness -- which we cognize only for the reason that it is indispensable to the possibility of experience -- to pass the bounds of experience (our existence in this life); and to extend our cognition to the nature of all thinking beings by means of the empirical -- but in relation to every sort of intuition, perfectly undetermined -- proposition, "I think"?
There does not then exist any rational psychology as a doctrine furnishing any addition to our knowledge of ourselves. It is nothing more than a discipline, which sets impassable
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limits to speculative reason in this region of thought, to prevent it, on the one hand, from throwing itself into the arms of a soulless materialism, and, on the other, from losing itself in the mazes of a baseless spiritualism. It teaches us to consider this refusal of our reason to give any satisfactory answer to questions which reach beyond the limits of this our human life, as a hint to abandon fruitless speculation; and to direct, to a practical use, our knowledge of ourselves -- which, although applicable only to objects of experience, receives its principles from a higher source, and regulates its procedure as if our destiny reached far beyond the boundaries of experience and life.
From all this it is evident that rational psychology has its origin in a mere misunderstanding. The unity of consciousness, which lies at the basis of the categories, is considered to be an intuition of the subject as an object; and the category of substance is applied to the intuition. But this unity is nothing more than the unity in thought, by which no object is given; to which therefore the category of substance -- which always presupposes a given intuition -- cannot be applied. Consequently, the subject cannot be cognized. The subject of the categories cannot, therefore, for the very reason that it cogitates these, frame any conception of itself as an object of the categories; for, to cogitate these, it must lay at the foundation its own pure self -- consciousness -- the very thing that it wishes to explain and describe. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. Now, if the latter is impossible, the former, as an attempt to determine itself by means of the categories as a thinking being in general, is no less so.*
* The "I think" is, as has been already stated, an empirical proposition, and contains the proposition, "I exist." But I cannot say, "Everything, which thinks, exists"; for in this case the property of thought would constitute all beings possessing it, necessary being Hence my existence cannot be considered as an inference from the proposition, "I think," as Descartes maintained -- because in this case the major premiss, "Everything, which thinks, exists," must precede -- but the two propositions are identical. The proposition, "I think," expresses an undetermined empirical intuition, that perception* (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. An undetermined perception signifies here merely something real that has been given, only, however, to thought in general -- but not as a phenomenon, nor as a thing in itself (noumenon), but only as something that really exists, and is designated as such in the proposition, "I think." For it must be remarked that, when I call the proposition, "I think," an empirical proposition, I do not thereby mean that the Ego in the proposition is an empirical representation; on the contrary, it is purely intellectual, because it belongs to thought in general. But without some empirical representation, which presents to the mind material for thought, the mental act, "I think," would not take place; and the empirical is only the condition of the application or employment of the pure intellectual faculty.
* See p. 244. -- Tr.
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Thus, then, appears the vanity of the hope of establishing a cognition which is to extend its rule beyond the limits of experience -- a cognition which is one of the highest interests of humanity; and thus is proved the futility of the attempt of speculative philosophy in this region of thought. But, in this interest of thought, the severity of criticism has rendered to reason a not unimportant service, by the demonstration of the impossibility of making any dogmatical affirmation concerning an object of experience beyond the boundaries of experience. She has thus fortified reason against all affirmations of the contrary. Now, this can be accomplished in only two ways. Either our proposition must be proved apodeictically; or, if this is unsuccessful, the sources of this inability must be sought for, and, if these are discovered to exist in the natural and necessary limitation of our reason, our opponents must submit to the same law of renunciation and refrain from advancing claims to dogmatic assertion.
But the right, say rather the necessity to admit a future life, upon principles of the practical conjoined with the speculative use of reason, has lost nothing by this renunciation; for the merely speculative proof has never had any influence upon the common reason of men. It stands upon the point of a hair, so that even the schools have been able to preserve it from falling only by incessantly discussing it and spinning it like a top; and even in their eyes it has never been able to present any safe foundation for the erection of a theory. The
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proofs which have been current among men, preserve their value undiminished; nay, rather gain in clearness and unsophisticated power, by the rejection of the dogmatical assumptions of speculative reason. For reason is thus confined within her own peculiar province -- the arrangement of ends or aims, which is at the same time the arrangement of nature; and, as a practical faculty, without limiting itself to the latter, it is justified in extending the former, and with it our own existence, beyond the boundaries of experience and life. If we turn our attention to the analogy of the nature of living beings in this world, in the consideration of which reason is obliged to accept as a principle that no organ, no faculty, no appetite is useless, and that nothing is superfluous, nothing disproportionate to its use, nothing unsuited to its end; but that, on the contrary, everything is perfectly conformed to its destination in life -- we shall find that man, who alone is the final end and aim of this order, is still the only animal that seems to be excepted from it. For his natural gifts -- not merely as regards the talents and motives that may incite him to employ them, but especially the moral law in him -- str&ch so far beyond all mere earthly utility and advantage, that he feels himself bound to prize the mere consciousness of probity, apart from all advantageous consequences -- even the shadowy gift of posthumous fame -- above everything; and he is conscious of an inward call to constitute himself, by his conduct in this world -- without regard to mere sublunary interests -- the citizen of a better. This mighty, irresistible proof -- accompanied by an ever -- increasing knowledge of the conformability to a purpose in everything we see around us, by the conviction of the boundless immensity of creation, by the consciousness of a certain illimitableness in the possible extension of our knowledge, and by a desire commensurate therewith -- remains to humanity, even after the theoretical cognition of ourselves bas failed to establish the necessity of an existence after death.
Conclusion of the Solution of the Psychological Paralogism.
The dialectical illusion in rational psychology arises from our confounding an idea of reason (of a pure intelligence) with the conception -- in every respect undetermined -- of a thinking being in general. I cogitate myself in behalf of a possible experience, at the same time making abstraction of all actual experience; and infer therefrom that I can be conscious
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of myself apart from experience and its empirical conditions. I consequently confound the possible abstraction of my empirically determined existence with the supposed consciousness of a possible separate existence of my thinking self; and I believe that I cognize what is substantial in myself as a transcendental subject, when I have nothing more in thought than the unity of consciousness, which lies at the basis of all determination of cognition.
The task of explaining the community of the soul with the body does not properly belong to the psychology of which we are here speaking; because it proposes to prove the personality of the soul apart from this communion (after death), and is therefore transcendent in the proper sense of the word, although occupying itself with an object of experience -- only in so far, however, as it ceases to be an object of experience. But a sufficient answer may be found to the question in our system. The difficulty which lies in the execution of this task consists, as is well known, in the presupposed heterogeneity of the object of the internal sense (the soul) and the objects of the external senses; inasmuch as the formal condition of the intuition of the one is time, and of that of the other space also. But if we consider that both kinds of objects do not differ internally, but only in so far as the one appears externally to the other -- consequently, that what lies at the basis of phenomena, as a thing in itself, may not be heterogeneous; this difficulty disappears. There then remains no other difficulty than is to be found in the question -- how a community of substances is possible; a question which lies out of the region of psychology, and which the reader, after what in our analytic has been said of primitive forces and faculties, will easily judge to be also beyond the region of human cognition.
GENERAL REMARK
On the Transition from Rational Psychology to Cosmology.
The proposition, "I think," or, "I exist thinking," is an empirical proposition. But such a proposition must be based on empirical intuition, and the object cogitated as a phenomenon; and thus our theory appears to maintain that the soul, even in thought, is merely a phenomenon; and in this way our consciousness itself, in fact, abuts upon nothing.
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Thought, per se, is merely the purely spontaneous logical function which operates to connect the manifold of a possible intuition; and it does not represent the subject of consciousness as a phenomenon -- for this reason alone, that it pays no attention to the question whether the mode of intuiting it is sensuous or intellectual. I therefore do not represent myself in thought either as I am, or as I appear to myself; I merely cogitate myself as an object in general, of the mode of intuiting which I make abstraction. When I represent myself as the subject of thought, or as the ground of thought, these modes of representation are not related to the categories of substance or of cause; for these are functions of thought applicable only to our sensuous intuition. The application of these categories to the Ego would, however, be necessary, if I wished to make myself an object of knowledge. But I wish to be conscious of myself only as thinking; in what mode my Self is given in intuition, I do not consider, and it may be that I, who think, am a phenomenon -- although not in so far as I am a thinking being; but in the consciousness of myself in mere thought I am a being, though this consciousness does not present to me any property of this being as material for thought.
But the proposition, "I think," in so far as it declares, "I exist thinking," is not the mere representation of a logical function. It determines the subject (which is in this case an object also) in relation to existence; and it cannot be given without the aid of the internal sense, whose intuition presents to us an object, not as a thing in itself, but always as a phenomenon. In this proposition there is therefore something more to be found than the mere spontaneity of thought; there is also the receptivity of intuition, that is, my thought of myself applied to the empirical intuition of myself. Now, in this intuition the thinking self must seek the conditions of the employment of its logical functions as categories of substance, cause, and so forth; not merely for the purpose of distinguishing itself as an object in itself by means of the representation I, but also for the purpose of determining the mode of its existence, that is, of cognizing itself as noumenon. But this is impossible, for the internal empirical intuition is sensuous, and presents us with nothing but phenomenal data, which do not assist the object of pure consciousness in its attempt to cognize itself as a separate existence, but are useful only as contributions to experience.
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But, let it be granted that we could discover, not in experience, but in certain firmly -- established a priori laws of the use of pure reason -- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. We should also become aware that in the consciousness of our existence there was an a priori content, which would serve to determine our own existence -- an existence only sensuously determinable -- relatively, however, to a certain internal faculty in relation to an intelligible world.
But this would not give the least help to the attempts of rational psychology. For this wonderful faculty, which the consciousness of the moral law in me reveals, would present me with a principle of the determination of my own existence which is purely intellectual -- but by what predicates? By none other than those which are given in sensuous intuition. Thus I should find myself in the same position in rational psychology which I formerly occupied, that is to say, I should find myself still in need of sensuous intuitions, in order to give significance to my conceptions of substance and cause, by means of which alone I can possess a knowledge of myself: but these intuitions can never raise me above the sphere of experience. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience -- in conformity with their analogical significance when employed theoretically -- to freedom and its subject.* At the same time, I should understand by them merely the logical functions of subject and predicate, of principle and consequence, in conformity with which all actions are so determined, that they are capable of being explained along with the laws of nature, conformably to the categories of substance and cause, although they originate from a very different principle. We have made these observations for the purpose of guarding against misunderstanding, to which the doctrine of our intuition of self as a phenomenon is exposed. We shall have occasion to perceive their utility in the sequel.
* The Ego. -- Tr.
Summary based on:
Kant. Critique of Pure Reason. Eds. & Transls. Paul Guyer and Allen Wood. Cambridge: Cambridge University Press, 1998.
Full text taken from:
Kant. Critique of Pure Reason. Transl. J.M.D Meiklejohn.
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