the+critique+of+pure+reason_纯粹理性批判-第13部分

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accordingly　we　find　existing　in　the　mind　a　priori；　the　pure　form　of
sensuous　intuitions　in　general；　in　which　all　the　manifold　content　of
the　phenomenal　world　is　arranged　and　viewed　under　certain　relations。
This　pure　form　of　sensibility　I　shall　call　pure　intuition。　Thus；　if
I　take　away　from　our　representation　of　a　body　all　that　the
understanding　thinks　as　belonging　to　it；　as　substance；　force；
divisibility；　etc。；　and　also　whatever　belongs　to　sensation；　as
impenetrability；　hardness；　colour；　etc。；　yet　there　is　still
something　left　us　from　this　empirical　intuition；　namely；　extension　and
shape。　These　belong　to　pure　intuition；　which　exists　a　priori　in　the
mind；　as　a　mere　form　of　sensibility；　and　without　any　real　object　of
the　senses　or　any　sensation。
　　The　science　of　all　the　principles　of　sensibility　a　priori；　I　call
transcendental　aesthetic。*　There　must；　then；　be　such　a　science　forming
the　first　part　of　the　transcendental　doctrine　of　elements；　in
contradistinction　to　that　part　which　contains　the　principles　of　pure
thought；　and　which　is　called　transcendental　logic。

　　*The　Germans　are　the　only　people　who　at　present　use　this　word　to
indicate　what　others　call　the　critique　of　taste。　At　the　foundation
of　this　term　lies　the　disappointed　hope；　which　the　eminent　analyst；
Baumgarten；　conceived；　of　subjecting　the　criticism　of　the　beautiful　to
principles　of　reason；　and　so　of　elevating　its　rules　into　a　science。
But　his　endeavours　were　vain。　For　the　said　rules　or　criteria　are；　in
respect　to　their　chief　sources；　merely　empirical；　consequently　never
can　serve　as　determinate　laws　a　priori；　by　which　our　judgement　in
matters　of　taste　is　to　be　directed。　It　is　rather　our　judgement　which
forms　the　proper　test　as　to　the　correctness　of　the　principles。　On　this
account　it　is　advisable　to　give　up　the　use　of　the　term　as
designating　the　critique　of　taste；　and　to　apply　it　solely　to　that
doctrine；　which　is　true　science…　the　science　of　the　laws　of
sensibility…　and　thus　e　nearer　to　the　language　and　the　sense　of　the
ancients　in　their　well…known　division　of　the　objects　of　cognition　into
aiotheta　kai　noeta；　or　to　share　it　with　speculative　philosophy；　and
employ　it　partly　in　a　transcendental；　partly　in　a　psychological
signification。

　　In　the　science　of　transcendental　aesthetic　accordingly；　we　shall
first　isolate　sensibility　or　the　sensuous　faculty；　by　separating
from　it　all　that　is　annexed　to　its　perceptions　by　the　conceptions　of
understanding；　so　that　nothing　be　left　but　empirical　intuition。　In　the
next　place　we　shall　take　away　from　this　intuition　all　that　belongs
to　sensation；　so　that　nothing　may　remain　but　pure　intuition；　and　the
mere　form　of　phenomena；　which　is　all　that　the　sensibility　can　afford　a
priori。　From　this　investigation　it　will　be　found　that　there　are　two
pure　forms　of　sensuous　intuition；　as　principles　of　knowledge　a　priori；
namely；　space　and　time。　To　the　consideration　of　these　we　shall　now
proceed。

　　　　　　　　　　　　　　　　　　　SECTION　I。　Of　Space。

　　　　　SS　2。　Metaphysical　Exposition　of　this　Conception。

　　By　means　of　the　external　sense　（a　property　of　the　mind）；　we
represent　to　ourselves　objects　as　without　us；　and　these　all　in
space。　Herein　alone　are　their　shape；　dimensions；　and　relations　to　each
other　determined　or　determinable。　The　internal　sense；　by　means　of
which　the　mind　contemplates　itself　or　its　internal　state；　gives；
indeed；　no　intuition　of　the　soul　as　an　object；　yet　there　is
nevertheless　a　determinate　form；　under　which　alone　the　contemplation
of　our　internal　state　is　possible；　so　that　all　which　relates　to　the
inward　determinations　of　the　mind　is　represented　in　relations　of　time。
Of　time　we　cannot　have　any　external　intuition；　any　more　than　we　can
have　an　internal　intuition　of　space。　What　then　are　time　and　space？　Are
they　real　existences？　Or；　are　they　merely　relations　or
determinations　of　things；　such；　however；　as　would　equally　belong　to
these　things　in　themselves；　though　they　should　never　bee　objects　of
intuition；　or；　are　they　such　as　belong　only　to　the　form　of
intuition；　and　consequently　to　the　subjective　constitution　of　the
mind；　without　which　these　predicates　of　time　and　space　could　not　be
attached　to　any　object？　In　order　to　bee　informed　on　these　points；
we　shall　first　give　an　exposition　of　the　conception　of　space。　By
exposition；　I　mean　the　clear；　though　not　detailed；　representation　of
that　which　belongs　to　a　conception；　and　an　exposition　is
metaphysical　when　it　contains　that　which　represents　the　conception
as　given　a　priori。
　　1。　Space　is　not　a　conception　which　has　been　derived　from　outward
experiences。　For；　in　order　that　certain　sensations　may　relate　to
something　without　me　（that　is；　to　something　which　occupies　a　different
part　of　space　from　that　in　which　I　am）；　in　like　manner；　in　order
that　I　may　represent　them　not　merely　as　without；　of；　and　near　to
each　other；　but　also　in　separate　places；　the　representation　of　space
must　already　exist　as　a　foundation。　Consequently；　the　representation
of　space　cannot　be　borrowed　from　the　relations　of　external　phenomena
through　experience；　but；　on　the　contrary；　this　external　experience
is　itself　only　possible　through　the　said　antecedent　representation。
　　2。　Space　then　is　a　necessary　representation　a　priori；　which　serves
for　the　foundation　of　all　external　intuitions。　We　never　can　imagine　or
make　a　representation　to　ourselves　of　the　non…existence　of　space；
though　we　may　easily　enough　think　that　no　objects　are　found　in　it。
It　must；　therefore；　be　considered　as　the　condition　of　the
possibility　of　phenomena；　and　by　no　means　as　a　determination　dependent
on　them；　and　is　a　representation　a　priori；　which　necessarily
supplies　the　basis　for　external　phenomena。
　　3。　Space　is　no　discursive；　or　as　we　say；　general　conception　of　the
relations　of　things；　but　a　pure　intuition。　For；　in　the　first　place；　we
can　only　represent　to　ourselves　one　space；　and；　when　we　talk　of　divers
spaces；　we　mean　only　parts　of　one　and　the　same　space。　Moreover；
these　parts　cannot　antecede　this　one　all…embracing　space；　as　the
ponent　parts　from　which　the　aggregate　can　be　made　up；　but　can　be
cogitated　only　as　existing　in　it。　Space　is　essentially　one；　and
multiplicity　in　it；　consequently　the　general　notion　of　spaces；　of　this
or　that　space；　depends　solely　upon　limitations。　Hence　it　follows
that　an　a　priori　intuition　（which　is　not　empirical）　lies　at　the　root
of　all　our　conceptions　of　space。　Thus；　moreover；　the　principles　of
geometry…　for　example；　that　〃in　a　triangle；　two　sides　together　are
greater　than　the　third；〃　are　never　deduced　from　general　conceptions　of
line　and　triangle；　but　from　intuition；　and　this　a　priori；　with
apodeictic　certainty。
　　4。　Space　is　represented　as　an　infinite　given　quantity。　Now　every
conception　must　indeed　be　considered　as　a　representation　which　is
contained　in　an　infinite　multitude　of　different　possible
representations；　which；　therefore；　prises　these　under　itself；　but
no　conception；　as　such；　can　be　so　conceived；　as　if　it　contained　within
itself　an　infinite　multitude　of　representations。　Nevertheless；　space
is　so　conceived　of；　for　all　parts　of　space　are　equally　capable　of
being　produced　to　infinity。　Consequently；　the　original
representation　of　space　is　an　intuition　a　priori；　and　not　a
conception。

　　SS　3。　Transcendental　Exposition　of　the　Conception　of　Space。

　　By　a　transcendental　exposition；　I　mean　the　explanation　of　a
conception；　as　a　principle；　whence　can　be　discerned　the　possibility　of
other　synthetical　a　priori　cognitions。　For　this　purpose；　it　is
requisite；　firstly；　that　such　cognitions　do　really　flow　from　the　given
conception；　and；　secondly；　that　the　said　cognitions　are　only
possible　under　the　presupposition　of　a　given　mode　of　explaining　this
conception。
　　Geometry　is　a　science　which　determines　the　properties　of　space
synthetically；　and　yet　a　priori。　What；　then；　must　be　our
representation　of　space；　in　order　that　such　a　cognition　of　it　may　be
possible？　It　must　be　originally　intuition；　for　from　a　mere　conception；
no　propositions　can　be　deduced　which　go　out　beyond　the　conception；　and
yet　this　happens　in　geometry。　（Introd。　V。）　But　this　intuition　must
be　found　in　the　mind　a　priori；　that　is；　before　any　perception　of
objects；　consequently　must　be　pure；　not　empirical；　intuition。　For
geometrical　principles　are　always　apodeictic；　that　is；　united　with　the
consciousness　of　their　necessity；　as：　〃Space　has　only　three
dimensions。〃　But　propositions　of　this　kind　cannot　be　empirical
judgements；　nor　conclusions　from　them。　（Introd。　II。）　Now；　how　can　an
external　intuition　anterior　to　objects　themselves；　and　in　which　our
conception　of　objects　can　be　determined　a　priori；　exist　in　the　human
mind？　Obviously　not　otherwise　than　in　so　far　as　it　has　its　seat　in　the
subject　only；　as　the　formal　capacity　of　the　subject's　being　affected
by　objects；　and　thereby　of　obtaining　immediate　representation；　that
is；　intuition；　consequently；　only　as　the　form　of　the　external　sense　in
general。
　　Thus　it　is　only　by　means　of　our　explanation　that　the　possibility
of　geometry；　as　a　synthetical　science　a　priori；　bees
prehensible。　Every　mode　of　explanation　which　does　not　show　us
this　possibility；　although　in　appearance　it　may　be　similar　to　ours；
can