the+critique+of+pure+reason_纯粹理性批判-第138部分

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inquiry　into　the　powers　of　reason　in　regard　to　pure　a　priori
cognition；　and　is　termed　critical　philosophy；　or　it　is；　secondly；
the　system　of　pure　reason…　a　science　containing　the　systematic
presentation　of　the　whole　body　of　philosophical　knowledge；　true　as
well　as　illusory；　given　by　pure　reason…　and　is　called　metaphysic。　This
name　may；　however；　be　also　given　to　the　whole　system　of　pure
philosophy；　critical　philosophy　included；　and　may　designate　the
investigation　into　the　sources　or　possibility　of　a　priori　cognition；
as　well　as　the　presentation　of　the　a　priori　cognitions　which　form　a
system　of　pure　philosophy…　excluding；　at　the　same　time；　all
empirical　and　mathematical　elements。
　　Metaphysic　is　divided　into　that　of　the　speculative　and　that　of　the
practical　use　of　pure　reason；　and　is；　accordingly；　either　the
metaphysic　of　nature；　or　the　metaphysic　of　ethics。　The　former　contains
all　the　pure　rational　principles…　based　upon　conceptions　alone　（and
thus　excluding　mathematics）…　of　all　theoretical　cognition；　the　latter；
the　principles　which　determine　and　necessitate　a　priori　all　action。
Now　moral　philosophy　alone　contains　a　code　of　laws…　for　the　regulation
of　our　actions…　which　are　deduced　from　principles　entirely　a　priori。
Hence　the　metaphysic　of　ethics　is　the　only　pure　moral　philosophy；　as
it　is　not　based　upon　anthropological　or　other　empirical
considerations。　The　metaphysic　of　speculative　reason　is　what　is
monly　called　metaphysic　in　the　more　limited　sense。　But　as　pure
moral　philosophy　properly　forms　a　part　of　this　system　of　cognition；　we
must　allow　it　to　retain　the　name　of　metaphysic；　although　it　is　not
requisite　that　we　should　insist　on　so　terming　it　in　our　present
discussion。
　　It　is　of　the　highest　importance　to　separate　those　cognitions　which
differ　from　others　both　in　kind　and　in　origin；　and　to　take　great
care　that　they　are　not　confounded　with　those　with　which　they　are
generally　found　connected。　What　the　chemist　does　in　the　analysis　of
substances；　what　the　mathematician　in　pure　mathematics；　is；　in　a　still
higher　degree；　the　duty　of　the　philosopher；　that　the　value　of　each
different　kind　of　cognition；　and　the　part　it　takes　in　the　operations
of　the　mind；　may　be　clearly　defined。　Human　reason　has　never　wanted　a
metaphysic　of　some　kind；　since　it　attained　the　power　of　thought；　or
rather　of　reflection；　but　it　has　never　been　able　to　keep　this　sphere
of　thought　and　cognition　pure　from　all　admixture　of　foreign
elements。　The　idea　of　a　science　of　this　kind　is　as　old　as
speculation　itself；　and　what　mind　does　not　speculate…　either　in　the
scholastic　or　in　the　popular　fashion？　At　the　same　time；　it　must　be
admitted　that　even　thinkers　by　profession　have　been　unable　clearly
to　explain　the　distinction　between　the　two　elements　of　our
cognition…　the　one　pletely　a　priori；　the　other　a　posteriori；　and
hence　the　proper　definition　of　a　peculiar　kind　of　cognition；　and
with　it　the　just　idea　of　a　science　which　has　so　long　and　so　deeply
engaged　the　attention　of　the　human　mind；　has　never　been　established。
When　it　was　said：　〃Metaphysic　is　the　science　of　the　first　principles
of　human　cognition；〃　this　definition　did　not　signalize　a　peculiarity
in　kind；　but　only　a　difference　in　degree；　these　first　principles
were　thus　declared　to　be　more　general　than　others；　but　no　criterion　of
distinction　from　empirical　principles　was　given。　Of　these　some　are
more　general；　and　therefore　higher；　than　others；　and…　as　we　cannot
distinguish　what　is　pletely　a　priori　from　that　which　is　known　to　be
a　posteriori…　where　shall　we　draw　the　line　which　is　to　separate　the
higher　and　so…called　first　principles；　from　the　lower　and
subordinate　principles　of　cognition？　What　would　be　said　if　we　were
asked　to　be　satisfied　with　a　division　of　the　epochs　of　the　world
into　the　earlier　centuries　and　those　following　them？　〃Does　the
fifth；　or　the　tenth　century　belong　to　the　earlier　centuries？〃　it　would
be　asked。　In　the　same　way　I　ask：　Does　the　conception　of　extension
belong　to　metaphysics？　You　answer；　〃Yes。〃　Well；　that　of　body　too？
〃Yes。〃　And　that　of　a　fluid　body？　You　stop；　you　are　unprepared　to　admit
this；　for　if　you　do；　everything　will　belong　to　metaphysics。　From
this　it　is　evident　that　the　mere　degree　of　subordination…　of　the
particular　to　the　general…　cannot　determine　the　limits　of　a　science；
and　that；　in　the　present　case；　we　must　expect　to　find　a　difference
in　the　conceptions　of　metaphysics　both　in　kind　and　in　origin。　The
fundamental　idea　of　metaphysics　was　obscured　on　another　side　by　the
fact　that　this　kind　of　a　priori　cognition　showed　a　certain
similarity　in　character　with　the　science　of　mathematics。　Both　have　the
property　in　mon　of　possessing　an　a　priori　origin；　but；　in　the
one；　our　knowledge　is　based　upon　conceptions；　in　the　other；　on　the
construction　of　conceptions。　Thus　a　decided　dissimilarity　between
philosophical　and　mathematical　cognition　es　out…　a　dissimilarity
which　was　always　felt；　but　which　could　not　be　made　distinct　for　want
of　an　insight　into　the　criteria　of　the　difference。　And　thus　it
happened　that；　as　philosophers　themselves　failed　in　the　proper
development　of　the　idea　of　their　science；　the　elaboration　of　the
science　could　not　proceed　with　a　definite　aim；　or　under　trustworthy
guidance。　Thus；　too；　philosophers；　ignorant　of　the　path　they　ought
to　pursue　and　always　disputing　with　each　other　regarding　the
discoveries　which　each　asserted　he　had　made；　brought　their　science
into　disrepute　with　the　rest　of　the　world；　and　finally；　even　among
themselves。
　　All　pure　a　priori　cognition　forms；　therefore；　in　view　of　the
peculiar　faculty　which　originates　it；　a　peculiar　and　distinct　unity；
and　metaphysic　is　the　term　applied　to　the　philosophy　which　attempts　to
represent　that　cognition　in　this　systematic　unity。　The　speculative
part　of　metaphysic；　which　has　especially　appropriated　this
appellation…　that　which　we　have　called　the　metaphysic　of　nature…　and
which　considers　everything；　as　it　is　（not　as　it　ought　to　be）；　by　means
of　a　priori　conceptions；　is　divided　in　the　following　manner。
　　Metaphysic；　in　the　more　limited　acceptation　of　the　term；　consists　of
two　parts…　transcendental　philosophy　and　the　physiology　of　pure
reason。　The　former　presents　the　system　of　all　the　conceptions　and
principles　belonging　to　the　understanding　and　the　reason；　and　which
relate　to　objects　in　general；　but　not　to　any　particular　given
objects　（Ontologia）；　the　latter　has　nature　for　its　subject…matter；
that　is；　the　sum　of　given　objects…　whether　given　to　the　senses；　or；　if
we　will；　to　some　other　kind　of　intuition…　and　is　accordingly
physiology；　although　only　rationalis。　But　the　use　of　the　faculty　of
reason　in　this　rational　mode　of　regarding　nature　is　either　physical　or
hyperphysical；　or；　more　properly　speaking；　immanent　or　transcendent。
The　former　relates　to　nature；　in　so　far　as　our　knowledge　regarding
it　may　be　applied　in　experience　（in　concreto）；　the　latter　to　that
connection　of　the　objects　of　experience；　which　transcends　all
experience。　Transcendent　physiology　has；　again；　an　internal　and　an
external　connection　with　its　object；　both；　however；　transcending
possible　experience；　the　former　is　the　physiology　of　nature　as　a
whole；　or　transcendental　cognition　of　the　world；　the　latter　of　the
connection　of　the　whole　of　nature　with　a　being　above　nature；　or
transcendental　cognition　of　God。
　　Immanent　physiology；　on　the　contrary；　considers　nature　as　the　sum　of
all　sensuous　objects；　consequently；　as　it　is　presented　to　us…　but
still　according　to　a　priori　conditions；　for　it　is　under　these　alone
that　nature　can　be　presented　to　our　minds　at　all。　The　objects　of
immanent　physiology　are　of　two　kinds：　1。　Those　of　the　external　senses；
or　corporeal　nature；　2。　The　object　of　the　internal　sense；　the　soul；
or；　in　accordance　with　our　fundamental　conceptions　of　it；　thinking
nature。　The　metaphysics　of　corporeal　nature　is　called　physics；　but；　as
it　must　contain　only　the　principles　of　an　a　priori　cognition　of
nature；　we　must　term　it　rational　physics。　The　metaphysics　of
thinking　nature　is　called　psychology；　and　for　the　same　reason　is　to　be
regarded　as　merely　the　rational　cognition　of　the　soul。
　　Thus　the　whole　system　of　metaphysics　consists　of　four　principal
parts：　1。　Ontology；　2。　Rational　Physiology；　3。　Rational　cosmology；　and
4。　Rational　theology。　The　second　part…　that　of　the　rational　doctrine
of　nature…　may　be　subdivided　into　two；　physica　rationalis*　and
psychologia　rationalis。

　　*It　must　not　be　supposed　that　I　mean　by　this　appellation　what　is
generally　called　physica　general　is；　and　which　is　rather　mathematics
than　a　philosophy　of　nature。　For　the　metaphysic　of　nature　is
pletely　different　from　mathematics；　nor　is　it　so　rich　in　results；
although　it　is　of　great　importance　as　a　critical　test　of　the
application　of　pure　understanding…cognition　to　nature。　For　want　of　its
guidance；　even　mathematicians；　adopting　certain　mon　notions…
which　are；　in　fact；　metaphysical…　have　unconsciously　crowded　their
theories　of　nature　with　hypotheses；　the　fallacy　of　which　bees
evident　upon　the　application　of　the　principles　of　this　metaphysic；
without　detriment；　however；　to　the　employment　of　mathematics　in　this
sphere　of　cognition。

　　The　fundamental　idea