But as the analysis of a pure concept of the understanding pertaining to metaphysics, does not proceed in any different manner from the dissection of any other, even empirical, concepts, not pertaining to metaphysics (such as: air is an elastic fluid, the elasticity of which is not destroyed by any known degree of cold), it follows that the concept indeed, but not the analytical judgment, is properly metaphysical. This science has something peculiar in the production of its a priori cognitions, which must therefore be distinguished from the features it has in common with other rational knowledge. Thus the judgment, that all the substance in things is permanent, is a synthetical and properly metaphysical judgment. If the a priori principles, which constitute the materials of metaphysics, have first been collected according to fixed principles, then their analysis will be of great value; it might be taught as a particular part (as a philosophia definitiva), containing nothing but analytical judgments pertaining to metaphysics, and could be treated separately from the synthetical which constitute metaphysics proper. For indeed these analyses are not elsewhere of much value, except in metaphysics, i.e., as regards the synthetical judgments, which are to be generated by these previously analyzed concepts. The conclusion drawn in this section then is, that metaphysics is properly concerned with synthetical propositions a priori, and these alone constitute its end, for which it indeed requires various dissections of its concepts, viz., of its analytical judgments, but wherein the procedure is not different from that in every other kind of knowledge, in which we merely seek to render our concepts distinct by analysis. But the generation of a priori cognition by concrete images as well as by concepts, in fine of synthetical propositions a priori in philosophical cognition, constitutes the essential subject of Metaphysics. Weary therefore as well of dogmatism, which teaches us nothing, as of skepticism, which does not even promise us anything, not even the quiet state of a contented ignorance; disquieted by the importance of knowledge so much needed; and lastly, rendered suspicious by long experience of all knowledge which we believe we possess, or which offers itself, under the title of pure reason: there remains but one critical question on the answer to which our future procedure depends, viz., Is Metaphysics at all possible? But this question must be answered not by skeptical objections to the asseverations of some actual system of metaphysics (for we do not as yet admit such a thing to exist), but from the conception, as yet only problematical, of a science of this sort. In the Critique of Pure Reason I have treated this question synthetically, by making inquiries into pure reason itself, and endeavoring in this source to determine the elements as well as the laws of its pure use according to principles. The task is difficult, and requires a resolute reader to penetrate by degrees into a system, based on no data except reason itself, and which therefore seeks, without resting upon any fact, to unfold knowledge from its original germs. Prolegomena, however, are designed for preparatory exercises; they are intended rather to point out what we have to do in order if possible to actualize a science, than to propound it. They must therefore rest upon something already known as trustworthy, from which we can set out with confidence, and ascend to sources as yet unknown, the discovery of which will not only explain to us what we knew, but exhibit a sphere of many cognitions which all spring from the same sources. The method of Prolegomena, especially of those designed as a preparation for future metaphysics, is consequently analytical. But it happens fortunately, that though we cannot assume metaphysics to be an actual science, we can say with confidence that certain pure a priori synthetical cognitions, pure Mathematics and pure Physics are actual and given; for both contain propositions, which are thoroughly recognized as apodictically certain, partly by mere reason, partly by general consent arising from experience, and yet as independent of experience. We have therefore some at least uncontested synthetical knowledge a priori, and need not ask whether it be possible, for it is actual, but how it is possible, in order that we may deduce from the principle which makes the given cognitions possible the possibility of all the rest. Sect. 5. The General Problem: How is Cognition from Pure Reason Possible? We have above learned the significant distinction between analytical and synthetical judgments. The possibility of analytical propositions was easily comprehended, being entirely founded on the law of Contradiction. The possibility of synthetical a posteriori judgments, of those which are gathered from experience, also requires no particular explanation; for experience is nothing but a continual synthesis of perceptions. There remain therefore only synthetical propositions a priori, of which the possibility must be sought or investigated, because they must depend upon other principles than the law of contradiction. But here we need not first establish the possibility of such propositions so as to ask whether they are possible. For there are enough of them which indeed are of undoubted certainty, and as our present method is analytical, we shall start from the fact, that such synthetical but purely rational cognition actually exists; but we must now inquire into the reason of this possibility, and ask, how such cognition is possible, in order that we may from the principles of its possibility be enabled to determine the conditions of its use, its sphere and its limits. The proper problem upon which all depends, when expressed with scholastic precision, is therefore:
同类推荐
热门推荐
时间机器(中小学生必读丛书)
本书讲述了时间旅行者发明了一种能够在时间维度上任意驰骋于过去和未来的故事。时间旅行者乘着机器穿越80余万年的时空,到达公元802701年,展现在他眼前的是一个谁都料想不到的可怕世界。一场历险之后,时间旅行者逃离了那个年代,飞到几千万年以后,迎接他的又是一幅幅惊人的图景。他历尽艰险回到“现在”,将旅行的经历告诉朋友,不久后又踏上了第二次时间之旅。这一次,他再也没有回来,留给我们的,是一个难解之谜。愿娶馒头郎
《愿娶馒头郎》(女尊天下系列)内容简介:被母王设计,连夜出逃,有些狼狈却也自负潇洒,只是这“走”的匆忙,她发现自己除了几两银子以外,就只剩下证明身份的玉佩、父妃送的一个手链和保命用的匕首一把,实在是有些凄惨…不过没钱就没钱吧,她到也不是很在乎,只是这肚子…唉,好饿,好饿…“卖馒头喽,卖馒头,又大又香的馒头哦…”粗大的四肢,异于常人的身材,过分粗犷的长相,低沉沙哑的声音…话说,这样的男人在女尊的世界里真的有些不太养眼,但是,他面前那白白的馒头,却真的很吸引人,连带着也让这个男人可爱了起来…只是,为何事情会发生的如此突然,他怎么就一声不响的嫁了人呢……关键字:女尊,男生子,古代。此文乃是有悲有喜的正剧文,有着轻松的基调,有着悲伤的加饰,有着俗气的误会,有着固执的坚毅,有着不和谐的矛盾,有着点点属于人性的阴暗,也有着虚幻而又被渴望着的爱情……这是水草想要表达的现实,却也想着能让大家看到更多的东西,文笔有限,体会无限,喜欢的朋友支持下,水草先在这里说声谢谢了……