the critique of pure reason-第15章

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recourse　to　intuition；　as；　in　fact；　geometry　always　does。　You

therefore　give　yourself　an　object　in　intuition。　But　of　what　kind　is

this　intuition？　Is　it　a　pure　a　priori；　or　is　it　an　empirical

intuition？　If　the　latter；　then　neither　an　universally　valid；　much　less

an　apodeictic　proposition　can　arise　from　it；　for　experience　never

can　give　us　any　such　proposition。　You　must；　therefore；　give　yourself

an　object　a　priori　in　intuition；　and　upon　that　ground　your　synthetical

proposition。　Now　if　there　did　not　exist　within　you　a　faculty　of

intuition　a　priori；　if　this　subjective　condition　were　not　in　respect

to　its　form　also　the　universal　condition　a　priori　under　which　alone

the　object　of　this　external　intuition　is　itself　possible；　if　the

object　（that　is；　the　triangle）　were　something　in　itself；　without

relation　to　you　the　subject；　how　could　you　affirm　that　that　which　lies

necessarily　in　your　subjective　conditions　in　order　to　construct　a

triangle；　must　also　necessarily　belong　to　the　triangle　in　itself？

For　to　your　conceptions　of　three　lines；　you　could　not　add　anything　new

（that　is；　the　figure）；　which；　therefore；　must　necessarily　be　found

in　the　object；　because　the　object　is　given　before　your　cognition；

and　not　by　means　of　it。　If；　therefore；　space　（and　time　also）　were

not　a　mere　form　of　your　intuition；　which　contains　conditions　a　priori；

under　which　alone　things　can　become　external　objects　for　you；　and

without　which　subjective　conditions　the　objects　are　in　themselves

nothing；　you　could　not　construct　any　synthetical　proposition

whatsoever　regarding　external　objects。　It　is　therefore　not　merely

possible　or　probable；　but　indubitably　certain；　that　space　and　time；　as

the　necessary　conditions　of　all　our　external　and　internal

experience；　are　merely　subjective　conditions　of　all　our　intuitions；　in

relation　to　which　all　objects　are　therefore　mere　phenomena；　and　not

things　in　themselves；　presented　to　us　in　this　particular　manner。　And

for　this　reason；　in　respect　to　the　form　of　phenomena；　much　may　be　said

a　priori；　whilst　of　the　thing　in　itself；　which　may　lie　at　the

foundation　of　these　phenomena；　it　is　impossible　to　say　anything。

　　II。　In　confirmation　of　this　theory　of　the　ideality　of　the　external

as　well　as　internal　sense；　consequently　of　all　objects　of　sense；　as

mere　phenomena；　we　may　especially　remark　that　all　in　our　cognition

that　belongs　to　intuition　contains　nothing　more　than　mere　relations。

（The　feelings　of　pain　and　pleasure；　and　the　will；　which　are　not

cognitions；　are　excepted。）　The　relations；　to　wit；　of　place　in　an

intuition　（extension）；　change　of　place　（motion）；　and　laws　according　to

which　this　change　is　determined　（moving　forces）。　That；　however；

which　is　present　in　this　or　that　place；　or　any　operation　going　on；

or　result　taking　place　in　the　things　themselves；　with　the　exception　of

change　of　place；　is　not　given　to　us　by　intuition。　Now　by　means　of　mere

relations；　a　thing　cannot　be　known　in　itself；　and　it　may　therefore

be　fairly　concluded；　that；　as　through　the　external　sense　nothing　but

mere　representations　of　relations　are　given　us；　the　said　external

sense　in　its　representation　can　contain　only　the　relation　of　the

object　to　the　subject；　but　not　the　essential　nature　of　the　object　as　a

thing　in　itself。

　　The　same　is　the　case　with　the　internal　intuition；　not　only

because；　in　the　internal　intuition；　the　representation　of　the　external

senses　constitutes　the　material　with　which　the　mind　is　occupied；　but

because　time；　in　which　we　place；　and　which　itself　antecedes　the

consciousness　of；　these　representations　in　experience；　and　which；　as

the　formal　condition　of　the　mode　according　to　which　objects　are　placed

in　the　mind；　lies　at　the　foundation　of　them；　contains　relations　of　the

successive；　the　coexistent；　and　of　that　which　always　must　be

coexistent　with　succession；　the　permanent。　Now　that　which；　as

representation；　can　antecede　every　exercise　of　thought　（of　an　object）；

is　intuition；　and　when　it　contains　nothing　but　relations；　it　is　the

form　of　the　intuition；　which；　as　it　presents　us　with　no

representation；　except　in　so　far　as　something　is　placed　in　the　mind；

can　be　nothing　else　than　the　mode　in　which　the　mind　is　affected　by　its

own　activity；　to　wit…　its　presenting　to　itself　representations；

consequently　the　mode　in　which　the　mind　is　affected　by　itself；　that

is；　it　can　be　nothing　but　an　internal　sense　in　respect　to　its　form。

Everything　that　is　represented　through　the　medium　of　sense　is　so　far

phenomenal；　consequently；　we　must　either　refuse　altogether　to　admit　an

internal　sense；　or　the　subject；　which　is　the　object　of　that　sense；

could　only　be　represented　by　it　as　phenomenon；　and　not　as　it　would

judge　of　itself；　if　its　intuition　were　pure　spontaneous　activity；　that

is；　were　intellectual。　The　difficulty　here　lies　wholly　in　the

question：　How　can　the　subject　have　an　internal　intuition　of　itself？

But　this　difficulty　is　common　to　every　theory。　The　consciousness　of

self　（apperception）　is　the　simple　representation　of　the　〃ego〃；　and

if　by　means　of　that　representation　alone；　all　the　manifold

representations　in　the　subject　were　spontaneously　given；　then　our

internal　intuition　would　be　intellectual。　This　consciousness　in　man

requires　an　internal　perception　of　the　manifold　representations

which　are　previously　given　in　the　subject；　and　the　manner　in　which

these　representations　are　given　in　the　mind　without　spontaneity；　must；

on　account　of　this　difference　（the　want　of　spontaneity）；　be　called

sensibility。　If　the　faculty　of　self…consciousness　is　to　apprehend　what

lies　in　the　mind；　it　must　all　act　that　and　can　in　this　way　alone

produce　an　intuition　of　self。　But　the　form　of　this　intuition；　which

lies　in　the　original　constitution　of　the　mind；　determines；　in　the

representation　of　time；　the　manner　in　which　the　manifold

representations　are　to　combine　themselves　in　the　mind；　since　the

subject　intuites　itself；　not　as　it　would　represent　itself

immediately　and　spontaneously；　but　according　to　the　manner　in　which

the　mind　is　internally　affected；　consequently；　as　it　appears；　and

not　as　it　is。

　　III。　When　we　say　that　the　intuition　of　external　objects；　and　also

the　self…intuition　of　the　subject；　represent　both；　objects　and

subject；　in　space　and　time；　as　they　affect　our　senses；　that　is；　as

they　appear…　this　is　by　no　means　equivalent　to　asserting　that　these

objects　are　mere　illusory　appearances。　For　when　we　speak　of　things

as　phenomena；　the　objects；　nay；　even　the　properties　which　we　ascribe

to　them；　are　looked　upon　as　really　given；　only　that；　in　so　far　as　this

or　that　property　depends　upon　the　mode　of　intuition　of　the　subject；　in

the　relation　of　the　given　object　to　the　subject；　the　object　as

phenomenon　is　to　be　distinguished　from　the　object　as　a　thing　in

itself。　Thus　I　do　not　say　that　bodies　seem　or　appear　to　be　external　to

me；　or　that　my　soul　seems　merely　to　be　given　in　my　self…consciousness；

although　I　maintain　that　the　properties　of　space　and　time；　in

conformity　to　which　I　set　both；　as　the　condition　of　their　existence；

abide　in　my　mode　of　intuition；　and　not　in　the　objects　in　themselves。

It　would　be　my　own　fault；　if　out　of　that　which　I　should　reckon　as

phenomenon；　I　made　mere　illusory　appearance。*　But　this　will　not

happen；　because　of　our　principle　of　the　ideality　of　all　sensuous

intuitions。　On　the　contrary；　if　we　ascribe　objective　reality　to

these　forms　of　representation；　it　becomes　impossible　to　avoid　changing

everything　into　mere　appearance。　For　if　we　regard　space　and　time　as

properties；　which　must　be　found　in　objects　as　things　in　themselves；　as

sine　quibus　non　of　the　possibility　of　their　existence；　and　reflect

on　the　absurdities　in　which　we　then　find　ourselves　involved；

inasmuch　as　we　are　compelled　to　admit　the　existence　of　two　infinite

things；　which　are　nevertheless　not　substances；　nor　anything　really

inhering　in　substances；　nay；　to　admit　that　they　are　the　necessary

conditions　of　the　existence　of　all　things；　and　moreover；　that　they

must　continue　to　exist；　although　all　existing　things　were　annihilated…

we　cannot　blame　the　good　Berkeley　for　degrading　bodies　to　mere

illusory　appearances。　Nay；　even　our　own　existence；　which　would　in　this

case　depend　upon　the　self…existent　reality　of　such　a　mere　nonentity　as

time；　would　necessarily　be　changed　with　it　into　mere　appearance…　an

absurdity　which　no　one　has　as　yet　been　guilty　of。



　　*The　predicates　of　the　phenomenon　can　be　affixed　to　the　object

itself　in　relation　to　our　sensuous　faculty；　for　example；　the　red

colour　or　the　perfume　to　the　rose。　But　（illusory）　appearance　never　can

be　attributed　as　a　predicate　to　an　object；　for　this　very　reason；

that　it　attributes　to　this　object　in　itself　that　which　belongs　to　it

only　in　relation　to　our　sensuous　faculty；　or　to　the　subject　in

general；　e。g。；　the　two　handles　which　were　formerly　ascribed　to　Saturn。

That　which　is　never　to　be　found　in　the　object　itself；　but　always　in

the　relation　of　the　object　to　the　subject；　and　which　moreover　is

inseparable　from　our　representation　of　the　object；　we　denominate

phenomenon。　Thus　the　predicates　of　space　and　time　are　rightly

attributed　to　objects　of　the　senses　as　such；　and　in　this　there　is　no

illusion。　On　the　contrary；　if　I　ascribe　redness　of　the　rose　as　a　thing

in　itself；　or　to　Saturn　his　handles；　or　extension　to　all　external

objects；　considered　as　things　in　themselves；　without　regarding　the

determinate　relation　of　these　objects　to　the　subject；　and　without

limiting　my　judgement　to　that　relation…　then；　and　then　only；　arises

illusion。



　　IV。　In　natural　theology；　where　we　think　of　an　object…　God…　which

never　can　be　an　object　of　intuition　to　us；　and　even　to　himself　can

never　be　an　object　of　sensuous　intuition；　we　carefully　avoid

attributing　to　his　intuition　the　conditions　of　space　and　time…　and

intuition　all　his　cognition　must　be；　and　not　thought；　which　always

includes　limitation。　But　with　what　right　can　we　do　this　if　we　make

them　forms　of　objects　as　things　in　themselves；　and　such；　moreover；

as　would　continue　to　exist　as　a　priori　conditions　of　the　existence

of　things；　even　though　the　things　themselves　were　annihilated？　For

as　conditions　of　all　existence　in　general；　space　and　time　must　be

conditions　of　the　existence　of　the　Supreme　Being　also。　But　if　we　do

not　thus　make　them　objective　forms　of　all　things；　there　is　no　other

way　left　than　to　make　them　subjective　forms　of　our　mode　of

intuition…　external　and　internal；　which　is　called　sensuous；　because　it

is　not　primitive；　that　is；　is　not　such　as　gives　in　itself　the

existence　of　the　object　of　the　intuition　（a　mode　of　intuition　which；

so　far　as　we　can　judge；　can　belong　only　to　the　Creator）；　but　is

dependent　on　the　existence　of　the　object；　is　possible；　therefore；　only

on　condition　that　the　representative　faculty　of　the　subject　is

affected　by　the　object。

　　It　is；　moreover；　not　necessary　that　we　should　limit　the　mode　of

intuition　in　space　and　time　to　the　sensuous　faculty