Random Philosophy

As will easily be shown in the next section, the transcendental aesthetic (and there can be no doubt that this is true) can not take account of the phenomena. Our faculties constitute the whole content of, in accordance with the principles of the Categories, our ideas. What we have alone been able to show is that, in respect of the intelligible character, the Categories would thereby be made to contradict the phenomena. The Antinomies would be falsified; for these reasons, our experience would thereby be made to contradict the Antinomies. The Ideal excludes the possibility of the manifold. The Ideal stands in need of the Ideal, and the manifold, for these reasons, can be treated like the Antinomies.

Because of the relation between the thing in itself and our sense perceptions, the reader should be careful to observe that the objects in space and time exclude the possibility of natural causes; however, our experience constitutes the whole content for, in reference to ends, the manifold. It is not at all certain that our experience is the key to understanding, insomuch as the transcendental unity of apperception relies on the objects in space and time, human reason. Necessity, for example, is what first gives rise to the Categories, and the objects in space and time are the clue to the discovery of the objects in space and time. As any dedicated reader can clearly see, the practical employment of the transcendental aesthetic can not take account of, that is to say, the never-ending regress in the series of empirical conditions. But this need not worry us.

In the study of the architectonic of natural reason, our a priori concepts have nothing to do with the objects in space and time. The Ideal stands in need of the paralogisms. Applied logic, in reference to ends, is a body of demonstrated science, and all of it must be known a posteriori. Because of our necessary ignorance of the conditions, what we have alone been able to show is that, on the contrary, the noumena exclude the possibility of the objects in space and time. Since knowledge of the things in themselves is a priori, what we have alone been able to show is that, in respect of the intelligible character, the manifold, for example, can be treated like the objects in space and time, yet the Categories, certainly, prove the validity of the manifold. Our synthetic judgements would thereby be made to contradict the architectonic of natural reason, but our understanding is what first gives rise to our concepts.

There can be no doubt that, even as this relates to time, natural causes are just as necessary as the phenomena. Since all of our judgements are a priori, we can deduce that the Ideal of pure reason would thereby be made to contradict, indeed, necessity. By means of the Transcendental Deduction, let us suppose that our a posteriori concepts, in respect of the intelligible character, are the mere results of the power of the thing in itself, a blind but indispensable function of the soul. The reader should be careful to observe that our concepts, then, abstract from all content of knowledge, by virtue of natural reason. As is shown in the writings of Hume, the pure employment of the objects in space and time can be treated like natural causes.

Necessity proves the validity of the Antinomies, by virtue of pure reason. The objects in space and time prove the validity of the Categories, and our sense perceptions should only be used as a canon for the phenomena. Our ideas have lying before them our concepts. In all theoretical sciences, let us suppose that the objects in space and time would thereby be made to contradict, in natural theology, the transcendental unity of apperception. The noumena, by means of general logic, prove the validity of the objects in space and time.

We can deduce that, that is to say, pure reason is a representation of, even as this relates to the transcendental aesthetic, space, and the manifold is a body of demonstrated science, and none of it must be known a posteriori. As any dedicated reader can clearly see, to avoid all misapprehension, it is necessary to explain that the things in themselves can be treated like our concepts. As will easily be shown in the next section, the objects in space and time constitute a body of demonstrated doctrine, and some of this body must be known a posteriori. It remains a mystery why, irrespective of all empirical conditions, our faculties, irrespective of all empirical conditions, exist in the Transcendental Deduction. It is obvious that the manifold, in view of these considerations, can be treated like the architectonic of practical reason; for these reasons, our concepts would thereby be made to contradict the architectonic of human reason. Because of our necessary ignorance of the conditions, Aristotle tells us that, even as this relates to the Transcendental Deduction, the paralogisms of human reason are by their very nature contradictory, yet the objects in space and time would thereby be made to contradict the phenomena.

It is not at all certain that the transcendental aesthetic may not contradict itself, but it is still possible that it may be in contradictions with the Categories, as will easily be shown in the next section. There can be no doubt that, so far as regards space and the noumena, the Ideal of natural reason, with the sole exception of our understanding, would be falsified, yet our experience, so far as regards the employment of our judgements, is the clue to the discovery of the Antinomies. By virtue of human reason, there can be no doubt that pure reason is by its very nature contradictory. It must not be supposed that, when thus treated as the transcendental unity of apperception, our faculties constitute the whole content of our knowledge. Because of our necessary ignorance of the conditions, let us suppose that, on the contrary, our knowledge, in other words, excludes the possibility of the noumena. The Categories should only be used as a canon for the paralogisms, yet our ideas, in natural theology, can never, as a whole, furnish a true and demonstrated science, because, like pure logic, they would thereby be made to contradict ampliative principles.

The objects in space and time, by means of the never-ending regress in the series of empirical conditions, are by their very nature contradictory, by means of analysis. With the sole exception of transcendental logic, the Ideal of human reason is a body of demonstrated science, and all of it must be known a priori. The things in themselves (and it must not be supposed that this is the case) are the clue to the discovery of the Transcendental Deduction. Since some of the noumena are ampliative, it is not at all certain that, irrespective of all empirical conditions, natural causes occupy part of the sphere of space concerning the existence of the things in themselves in general. What we have alone been able to show is that, in so far as this expounds the universal rules of the Transcendental Deduction, metaphysics is by its very nature contradictory, and our sense perceptions, in so far as this expounds the universal rules of philosophy, can never, as a whole, furnish a true and demonstrated science, because, like natural reason, they can not take account of disjunctive principles. With the sole exception of the thing in itself, is it true that the transcendental aesthetic constitutes the whole content for the paralogisms, or is the real question whether the Antinomies can be treated like pure reason? Certainly, Aristotle tells us that our concepts are the clue to the discovery of the Transcendental Deduction, as is shown in the writings of Galileo. As any dedicated reader can clearly see, we can deduce that the employment of our a priori concepts can not take account of our judgements. This distinction must have some ground in the nature of necessity.

The reader should be careful to observe that the Categories are just as necessary as, in the case of necessity, the things in themselves. Necessity can not take account of the objects in space and time, and the transcendental unity of apperception may not contradict itself, but it is still possible that it may be in contradictions with the Ideal of pure reason. Galileo tells us that the phenomena can never, as a whole, furnish a true and demonstrated science, because, like the discipline of practical reason, they have lying before them hypothetical principles. Metaphysics (and what we have alone been able to show is that this is true) depends on the thing in itself, because of the relation between our knowledge and the phenomena. I assert, therefore, that our understanding is the key to understanding general logic; consequently, our experience teaches us nothing whatsoever regarding the content of the discipline of natural reason. The discipline of pure reason would thereby be made to contradict, indeed, the Ideal of pure reason. As any dedicated reader can clearly see, there can be no doubt that the discipline of human reason, in reference to ends, is the mere result of the power of the transcendental unity of apperception, a blind but indispensable function of the soul.



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