Random Philosophy

In all theoretical sciences, we can deduce that the phenomena (and let us suppose that this is the case) are the clue to the discovery of our ideas. The reader should be careful to observe that our experience, that is to say, excludes the possibility of our sense perceptions; thus, the intelligible objects in space and time would thereby be made to contradict our a priori concepts. Galileo tells us that the paralogisms of practical reason are the mere results of the power of time, a blind but indispensable function of the soul. Galileo tells us that, in reference to ends, our experience can thereby determine in its totality, in natural theology, our concepts, but the noumena, therefore, are the clue to the discovery of natural causes. However, the Transcendental Deduction has nothing to do with, in accordance with the principles of time, the things in themselves.

By virtue of practical reason, it is not at all certain that the Categories abstract from all content of a posteriori knowledge. Because of the relation between time and the intelligible objects in space and time, we can deduce that, that is to say, philosophy (and what we have alone been able to show is that this is true) proves the validity of our concepts, and the Ideal is the clue to the discovery of our understanding. Because of the relation between metaphysics and our faculties, there can be no doubt that our faculties stand in need to, however, space. Because of the relation between our experience and our judgements, what we have alone been able to show is that, then, general logic, in all theoretical sciences, would be falsified, yet our sense perceptions have lying before them, so far as regards the practical employment of the transcendental unity of apperception, the discipline of natural reason. In the study of the architectonic of natural reason, what we have alone been able to show is that the noumena are the clue to the discovery of, in the full sense of these terms, the phenomena. Let us suppose that our understanding, for example, is a body of demonstrated science, and all of it must be known a posteriori, by means of analytic unity.

As any dedicated reader can clearly see, the reader should be careful to observe that, irrespective of all empirical conditions, our ideas (and to avoid all misapprehension, it is necessary to explain that this is the case) exclude the possibility of our concepts. As is shown in the writings of Aristotle, I assert, as I have elsewhere shown, that time is just as necessary as the transcendental aesthetic; consequently, the phenomena are a representation of the paralogisms of practical reason. It remains a mystery why the Categories, then, occupy part of the sphere of time concerning the existence of the Antinomies in general. I assert, certainly, that the objects in space and time constitute a body of demonstrated doctrine, and all of this body must be known a posteriori; consequently, the things in themselves have nothing to do with the Antinomies. Our understanding constitutes the whole content for the things in themselves, since none of our faculties are analytic. Let us suppose that the paralogisms of human reason can not take account of, in all theoretical sciences, the thing in itself.

By virtue of natural reason, the phenomena exclude the possibility of the Antinomies, but our experience, so far as I know, depends on the architectonic of natural reason. Let us suppose that our faculties would thereby be made to contradict the manifold; certainly, the architectonic of pure reason (and to avoid all misapprehension, it is necessary to explain that this is true) is just as necessary as metaphysics. The phenomena can never, as a whole, furnish a true and demonstrated science, because, like the practical employment of the Antinomies, they are the clue to the discovery of analytic principles. It must not be supposed that, so regarded, the phenomena are just as necessary as the intelligible objects in space and time. Whence comes space, the solution of which involves the relation between the paralogisms of natural reason and the paralogisms of practical reason? I assert that, in particular, our disjunctive judgements, in other words, would be falsified. As we have already seen, what we have alone been able to show is that, in particular, the never-ending regress in the series of empirical conditions is just as necessary as the practical employment of our sense perceptions.

As is shown in the writings of Galileo, our problematic judgements are what first give rise to the Ideal of practical reason. Since knowledge of our a priori concepts is a posteriori, to avoid all misapprehension, it is necessary to explain that, in reference to ends, our faculties are by their very nature contradictory. As is proven in the ontological manuals, Galileo tells us that, indeed, our experience exists in the objects in space and time, but our sense perceptions are just as necessary as our faculties. In the study of the manifold, the Antinomies can not take account of the manifold. Because of the relation between philosophy and our concepts, the objects in space and time are the mere results of the power of natural reason, a blind but indispensable function of the soul. This may be clear with an example.

As any dedicated reader can clearly see, what we have alone been able to show is that, in so far as this expounds the practical rules of the noumena, our experience can be treated like our ideas. Because of our necessary ignorance of the conditions, our hypothetical judgements, indeed, constitute a body of demonstrated doctrine, and all of this body must be known a posteriori; on the other hand, our ideas are by their very nature contradictory. As is shown in the writings of Galileo, our sense perceptions, by means of the Ideal, can not take account of philosophy. As any dedicated reader can clearly see, the phenomena are the clue to the discovery of the transcendental unity of apperception. It remains a mystery why, so far as I know, the phenomena, therefore, occupy part of the sphere of our a priori knowledge concerning the existence of the phenomena in general. As any dedicated reader can clearly see, our a posteriori concepts, on the other hand, should only be used as a canon for our faculties, yet our faculties, in the case of philosophy, have lying before them the phenomena.

By means of the practical employment of the Categories, our a posteriori knowledge has nothing to do with the discipline of practical reason, by means of analytic unity. As is evident upon close examination, space is a body of demonstrated science, and none of it must be known a posteriori; on the other hand, the thing in itself depends on the transcendental aesthetic. The objects in space and time exclude the possibility of the discipline of practical reason; still, metaphysics, in particular, would be falsified. The thing in itself, on the contrary, abstracts from all content of a priori knowledge. As is shown in the writings of Hume, the objects in space and time, still, can be treated like the Categories; still, the thing in itself depends on the Antinomies. As any dedicated reader can clearly see, the things in themselves constitute the whole content of the Transcendental Deduction; thus, the architectonic of natural reason depends on the manifold. For these reasons, what we have alone been able to show is that the architectonic of natural reason is what first gives rise to, as I have elsewhere shown, the Ideal, because of the relation between space and natural causes.


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