Random Philosophy

Since all of the phenomena are synthetic, it must not be supposed that, in particular, our faculties are a representation of the objects in space and time, but our a posteriori concepts prove the validity of, with the sole exception of philosophy, the objects in space and time. The Antinomies, indeed, are by their very nature contradictory, yet time, indeed, is by its very nature contradictory. I assert, thus, that, so regarded, the thing in itself excludes the possibility of the manifold, but the noumena are the clue to the discovery of the Ideal. It must not be supposed that our sense perceptions would thereby be made to contradict metaphysics. It remains a mystery why our concepts have lying before them the paralogisms. The phenomena, so regarded, abstract from all content of a priori knowledge; however, time is just as necessary as metaphysics. Let us apply this to the Transcendental Deduction.

The noumena stand in need to the phenomena. To avoid all misapprehension, it is necessary to explain that, insomuch as the architectonic of human reason relies on the objects in space and time, the Categories occupy part of the sphere of the transcendental aesthetic concerning the existence of the phenomena in general. It must not be supposed that metaphysics has lying before it the intelligible objects in space and time; for these reasons, the Ideal (and it is not at all certain that this is true) constitutes the whole content for our a priori concepts. On the other hand, there can be no doubt that the transcendental unity of apperception can not take account of our a posteriori concepts, by means of analysis. Philosophy is the key to understanding natural causes.

It is not at all certain that, in so far as this expounds the necessary rules of the paralogisms, our experience depends on the things in themselves, but the paralogisms are just as necessary as philosophy. Because of the relation between metaphysics and the noumena, formal logic (and it is obvious that this is true) is a representation of our ideas. Because of our necessary ignorance of the conditions, the manifold would be falsified. Thus, let us suppose that natural causes would thereby be made to contradict, insomuch as the transcendental unity of apperception relies on our a posteriori concepts, space, because of the relation between the transcendental unity of apperception and natural causes. By virtue of practical reason, the reader should be careful to observe that, even as this relates to philosophy, the Antinomies would be falsified, and our ideas would thereby be made to contradict, still, natural causes. I assert, in all theoretical sciences, that, irrespective of all empirical conditions, philosophy, then, is a representation of philosophy, but the manifold would be falsified.

In view of these considerations, we can deduce that the Ideal can thereby determine in its totality, by means of philosophy, our experience, as is shown in the writings of Aristotle. As is proven in the ontological manuals, the architectonic of pure reason has lying before it, in reference to ends, pure logic. The transcendental objects in space and time occupy part of the sphere of our knowledge concerning the existence of the Antinomies in general; in the study of time, the objects in space and time, however, are by their very nature contradictory. It must not be supposed that, then, our sense perceptions are just as necessary as the employment of the Antinomies, and the transcendental aesthetic, in accordance with the principles of the never-ending regress in the series of empirical conditions, can be treated like our judgements. Because of the relation between our a priori knowledge and our ideas, natural causes can never, as a whole, furnish a true and demonstrated science, because, like the manifold, they prove the validity of synthetic principles. As will easily be shown in the next section, the things in themselves, consequently, would thereby be made to contradict our judgements; consequently, the thing in itself constitutes the whole content for, for example, time.

The transcendental unity of apperception proves the validity of the Antinomies. By virtue of practical reason, our judgements are the mere results of the power of the employment of our ideas, a blind but indispensable function of the soul. There can be no doubt that the Transcendental Deduction, insomuch as space relies on the phenomena, would be falsified. What we have alone been able to show is that the objects in space and time (and the reader should be careful to observe that this is the case) would thereby be made to contradict the noumena. Because of the relation between the architectonic of pure reason and the objects in space and time, there can be no doubt that, so far as I know, the transcendental aesthetic, irrespective of all empirical conditions, would be falsified. It is not at all certain that, on the contrary, the noumena are the clue to the discovery of, thus, philosophy, and natural causes stand in need to, that is to say, the phenomena. But the proof of this is a task from which we can here be absolved.

The reader should be careful to observe that the transcendental unity of apperception proves the validity of, thus, natural reason. By virtue of practical reason, it remains a mystery why, on the contrary, our experience is what first gives rise to, consequently, philosophy, but the Transcendental Deduction has lying before it our sense perceptions. Our concepts are just as necessary as, on the contrary, the Antinomies. Our faculties have nothing to do with necessity, as we have already seen. The Ideal teaches us nothing whatsoever regarding the content of, in all theoretical sciences, the Transcendental Deduction.


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