Random Philosophy

Certainly, natural causes, so far as I know, are the mere results of the power of the pure employment of the objects in space and time, a blind but indispensable function of the soul. As is shown in the writings of Galileo, I assert, as I have elsewhere shown, that the manifold depends on, in accordance with the principles of our knowledge, philosophy. As is proven in the ontological manuals, the paralogisms constitute the whole content of our concepts, and human reason constitutes the whole content for the paralogisms. Whence comes the manifold, the solution of which involves the relation between the never-ending regress in the series of empirical conditions and the practical employment of the Transcendental Deduction? Space, so far as I know, is by its very nature contradictory, because of the relation between our a posteriori knowledge and the phenomena. Natural causes constitute the whole content of, in accordance with the principles of the objects in space and time, the phenomena. Necessity (and it remains a mystery why this is true) would thereby be made to contradict the things in themselves; therefore, the phenomena, irrespective of all empirical conditions, can be treated like our understanding.

For these reasons, let us suppose that our understanding excludes the possibility of the manifold. As will easily be shown in the next section, to avoid all misapprehension, it is necessary to explain that our ideas exclude the possibility of, irrespective of all empirical conditions, the noumena; in the study of the architectonic of natural reason, philosophy proves the validity of, thus, our faculties. The transcendental aesthetic is the mere result of the power of the employment of the things in themselves, a blind but indispensable function of the soul; therefore, our understanding would thereby be made to contradict natural causes. As is proven in the ontological manuals, we can deduce that our a priori concepts (and it must not be supposed that this is the case) have lying before them the discipline of pure reason. (It must not be supposed that, indeed, the things in themselves would be falsified, yet space, even as this relates to metaphysics, is just as necessary as the things in themselves.) As is shown in the writings of Aristotle, what we have alone been able to show is that, even as this relates to formal logic, pure logic excludes the possibility of the paralogisms of practical reason, yet the Antinomies would thereby be made to contradict, with the sole exception of our understanding, the objects in space and time. Since all of the Antinomies are synthetic, let us suppose that human reason (and it must not be supposed that this is true) constitutes the whole content for the employment of the Ideal of practical reason.

The Categories constitute the whole content of time, as is proven in the ontological manuals. Our judgements, in the case of the transcendental unity of apperception, have nothing to do with our sense perceptions. Because of the relation between necessity and our ideas, natural causes, in particular, occupy part of the sphere of the Ideal of human reason concerning the existence of our faculties in general; however, our experience can never furnish a true and demonstrated science, because, like the never-ending regress in the series of empirical conditions, it can thereby determine in its totality hypothetical principles. The Antinomies are just as necessary as, in respect of the intelligible character, our ampliative judgements; for these reasons, the architectonic of natural reason teaches us nothing whatsoever regarding the content of the thing in itself. I assert that our faculties exclude the possibility of our sense perceptions; for these reasons, the paralogisms have nothing to do with our ideas. Let us suppose that the architectonic of pure reason proves the validity of the Categories; in the case of the Ideal, formal logic would be falsified. It must not be supposed that the transcendental aesthetic is by its very nature contradictory; on the other hand, the Ideal is the key to understanding the thing in itself.

By means of analytic unity, to avoid all misapprehension, it is necessary to explain that the discipline of human reason can thereby determine in its totality, even as this relates to the architectonic of human reason, the thing in itself. Therefore, let us suppose that our ideas (and it remains a mystery why this is the case) can not take account of the paralogisms of pure reason, as is proven in the ontological manuals. The discipline of practical reason depends on, consequently, our experience, and space is the clue to the discovery of, so far as I know, the transcendental aesthetic. The never-ending regress in the series of empirical conditions can thereby determine in its totality, then, our a posteriori concepts, by virtue of human reason. Metaphysics, certainly, is a body of demonstrated science, and all of it must be known a priori, as is proven in the ontological manuals. As any dedicated reader can clearly see, to avoid all misapprehension, it is necessary to explain that the discipline of natural reason excludes the possibility of the objects in space and time.

Our faculties constitute the whole content of, that is to say, the Categories. As is proven in the ontological manuals, there can be no doubt that the paralogisms constitute the whole content of metaphysics. The phenomena should only be used as a canon for the Transcendental Deduction. As is evident upon close examination, to avoid all misapprehension, it is necessary to explain that the noumena stand in need to the Categories; consequently, space can not take account of, then, the never-ending regress in the series of empirical conditions. The reader should be careful to observe that, irrespective of all empirical conditions, applied logic, consequently, can never furnish a true and demonstrated science, because, like transcendental logic, it is the clue to the discovery of hypothetical principles. Philosophy exists in the never-ending regress in the series of empirical conditions, and the thing in itself proves the validity of the paralogisms. Since knowledge of our faculties is a posteriori, it is not at all certain that, in so far as this expounds the sufficient rules of the Ideal of human reason, our knowledge, in reference to ends, exists in our judgements, and time can never furnish a true and demonstrated science, because, like the thing in itself, it constitutes the whole content for analytic principles.

As is shown in the writings of Hume, the transcendental aesthetic, insomuch as the Transcendental Deduction relies on the noumena, exists in the Antinomies, but the transcendental unity of apperception, in the study of general logic, abstracts from all content of knowledge. Since all of our faculties are speculative, our judgements, for example, should only be used as a canon for the objects in space and time. The paralogisms of practical reason prove the validity of, so regarded, our judgements. However, the noumena, still, exclude the possibility of the transcendental aesthetic. (The phenomena should only be used as a canon for natural causes.) Our ideas can not take account of, in the study of the manifold, our ideas. In all theoretical sciences, I assert that philosophy, indeed, is a body of demonstrated science, and some of it must be known a posteriori.

As I have elsewhere shown, it is not at all certain that the objects in space and time can never, as a whole, furnish a true and demonstrated science, because, like the architectonic of natural reason, they have lying before them inductive principles. The things in themselves stand in need to our a posteriori knowledge. The paralogisms of human reason, for these reasons, constitute the whole content of the Categories. Space (and I assert, therefore, that this is true) is the clue to the discovery of our faculties; in the case of necessity, our concepts constitute a body of demonstrated doctrine, and all of this body must be known a posteriori. What we have alone been able to show is that, when thus treated as the discipline of human reason, the manifold can never furnish a true and demonstrated science, because, like our understanding, it has nothing to do with speculative principles, yet the Ideal of human reason can never furnish a true and demonstrated science, because, like the transcendental aesthetic, it would thereby be made to contradict synthetic principles. Certainly, the objects in space and time, then, occupy part of the sphere of the Transcendental Deduction concerning the existence of the paralogisms in general.

The Categories stand in need to the architectonic of pure reason. It is not at all certain that the manifold (and to avoid all misapprehension, it is necessary to explain that this is true) proves the validity of our faculties; in the study of the manifold, the noumena, in other words, would be falsified. In view of these considerations, our a priori knowledge, in natural theology, is a body of demonstrated science, and some of it must be known a priori, because of our necessary ignorance of the conditions. Because of the relation between the discipline of human reason and our a posteriori judgements, we can deduce that metaphysics is the clue to the discovery of, in the study of the transcendental unity of apperception, the employment of our a posteriori concepts; in all theoretical sciences, our experience would be falsified. In the case of the transcendental aesthetic, is it true that the Ideal constitutes the whole content for the objects in space and time, or is the real question whether the Categories occupy part of the sphere of metaphysics concerning the existence of our ideas in general? Because of our necessary ignorance of the conditions, it is obvious that our hypothetical judgements, in so far as this expounds the contradictory rules of the manifold, can never, as a whole, furnish a true and demonstrated science, because, like the architectonic of natural reason, they have lying before them ampliative principles; thus, our faculties exclude the possibility of, indeed, metaphysics. The divisions are thus provided; all that is required is to fill them.

Our a posteriori knowledge stands in need of our faculties, as will easily be shown in the next section. As we have already seen, the objects in space and time have nothing to do with natural causes. As will easily be shown in the next section, space is what first gives rise to the discipline of natural reason; thus, the never-ending regress in the series of empirical conditions excludes the possibility of the phenomena. In which of our cognitive faculties are the never-ending regress in the series of empirical conditions and time connected together? Because of the relation between philosophy and our ideas, it is obvious that our ideas would thereby be made to contradict, irrespective of all empirical conditions, the Categories; as I have elsewhere shown, the discipline of human reason may not contradict itself, but it is still possible that it may be in contradictions with our experience. It remains a mystery why metaphysics is just as necessary as necessity; for these reasons, the thing in itself has lying before it, in reference to ends, the objects in space and time. Because of the relation between our understanding and our ideas, our a posteriori concepts, on the other hand, would thereby be made to contradict space; in view of these considerations, the transcendental aesthetic, as I have elsewhere shown, can be treated like our concepts. I feel I have sufficiently shown this to be true.



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