the+critique+of+pure+reason_纯粹理性批判-第28部分

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


it　be　given　us；　and　by　means　of　conjunction　it　is　cogitated　in　one
self…consciousness。　An　understanding；　in　which　all　the　manifold　should
be　given　by　means　of　consciousness　itself；　would　be　intuitive；　our
understanding　can　only　think　and　must　look　for　its　intuition　to　sense。
I　am；　therefore；　conscious　of　my　identical　self；　in　relation　to　all
the　variety　of　representations　given　to　me　in　an　intuition；　because
I　call　all　of　them　my　representations。　In　other　words；　I　am
conscious　myself　of　a　necessary　a　priori　synthesis　of　my
representations；　which　is　called　the　original　synthetical　unity　of
apperception；　under　which　rank　all　the　representations　presented　to
me；　but　that　only　by　means　of　a　synthesis。

　　　　The　Principle　of　the　Synthetical　Unity　of　Apperception
　　　　　　　　　is　the　highest　Principle　of　all　exercise　of
　　　　　　　　　　　　　　　　　　the　Understanding。　SS　13

　　The　supreme　principle　of　the　possibility　of　all　intuition　in
relation　to　sensibility　was；　according　to　our　transcendental
aesthetic；　that　all　the　manifold　in　intuition　be　subject　to　the　formal
conditions　of　space　and　time。　The　supreme　principle　of　the　possibility
of　it　in　relation　to　the　understanding　is　that　all　the　manifold　in
it　be　subject　to　conditions　of　the　originally　synthetical　unity　or
apperception。*　To　the　former　of　these　two　principles　are　subject　all
the　various　representations　of　intuition；　in　so　far　as　they　are
given　to　us；　to　the　latter；　in　so　far　as　they　must　be　capable　of
conjunction　in　one　consciousness；　for　without　this　nothing　can　be
thought　or　cognized；　because　the　given　representations　would　not
have　in　mon　the　act　Of　the　apperception　〃I　think〃　and　therefore
could　not　be　connected　in　one　self…consciousness。

　　*Space　and　time；　and　all　portions　thereof；　are　intuitions；
consequently　are；　with　a　manifold　for　their　content；　single
representations。　（See　the　Transcendental　Aesthetic。）　Consequently；
they　are　not　pure　conceptions；　by　means　of　which　the　same
consciousness　is　found　in　a　great　number　of　representations；　but；　on
the　contrary；　they　are　many　representations　contained　in　one；　the
consciousness　of　which　is；　so　to　speak；　pounded。　The　unity　of
consciousness　is　nevertheless　synthetical　and；　therefore；　primitive。
From　this　peculiar　character　of　consciousness　follow　many　important
consequences。　（See　SS　21。）

　　Understanding　is；　to　speak　generally；　the　faculty　Of　cognitions。
These　consist　in　the　determined　relation　of　given　representation　to　an
object。　But　an　object　is　that；　in　the　conception　of　which　the　manifold
in　a　given　intuition　is　united。　Now　all　union　of　representations
requires　unity　of　consciousness　in　the　synthesis　of　them。
Consequently；　it　is　the　unity　of　consciousness　alone　that
constitutes　the　possibility　of　representations　relating　to　an
object；　and　therefore　of　their　objective　validity；　and　of　their
being　cognitions；　and　consequently；　the　possibility　of　the
existence　of　the　understanding　itself。
　　The　first　pure　cognition　of　understanding；　then；　upon　which　is
founded　all　its　other　exercise；　and　which　is　at　the　same　time
perfectly　independent　of　all　conditions　of　mere　sensuous　intuition；　is
the　principle　of　the　original　synthetical　unity　of　apperception。
Thus　the　mere　form　of　external　sensuous　intuition；　namely；　space；
affords　us；　per　se；　no　cognition；　it　merely　contributes　the　manifold
in　a　priori　intuition　to　a　possible　cognition。　But；　in　order　to
cognize　something　in　space　（for　example；　a　line）；　I　must　draw　it；
and　thus　produce　synthetically　a　determined　conjunction　of　the　given
manifold；　so　that　the　unity　of　this　act　is　at　the　same　time　the
unity　of　consciousness　（in　the　conception　of　a　line）；　and　by　this
means　alone　is　an　object　（a　determinate　space）　cognized。　The
synthetical　unity　of　consciousness　is；　therefore；　an　objective
condition　of　all　cognition；　which　I　do　not　merely　require　in　order
to　cognize　an　object；　but　to　which　every　intuition　must　necessarily　be
subject；　in　order　to　bee　an　object　for　me；　because　in　any　other
way；　and　without　this　synthesis；　the　manifold　in　intuition　could　not
be　united　in　one　consciousness。
　　This　proposition　is；　as　already　said；　itself　analytical；　although　it
constitutes　the　synthetical　unity；　the　condition　of　all　thought；　for
it　states　nothing　more　than　that　all　my　representations　in　any　given
intuition　must　be　subject　to　the　condition　which　alone　enables　me　to
connect　them；　as　my　representation　with　the　identical　self；　and　so
to　unite　them　synthetically　in　one　apperception；　by　means　of　the
general　expression；　〃I　think。〃
　　But　this　principle　is　not　to　be　regarded　as　a　principle　for　every
possible　understanding；　but　only　for　the　understanding　by　means　of
whose　pure　apperception　in　the　thought　I　am；　no　manifold　content　is
given。　The　understanding　or　mind　which　contained　the　manifold　in
intuition；　in　and　through　the　act　itself　of　its　own
self…consciousness；　in　other　words；　an　understanding　by　and　in　the
representation　of　which　the　objects　of　the　representation　should　at
the　same　time　exist；　would　not　require　a　special　act　of　synthesis　of
the　manifold　as　the　condition　of　the　unity　of　its　consciousness；　an
act　of　which　the　human　understanding；　which　thinks　only　and　cannot
intuite；　has　absolute　need。　But　this　principle　is　the　first
principle　of　all　the　operations　of　our　understanding；　so　that　we
cannot　form　the　least　conception　of　any　other　possible
understanding；　either　of　one　such　as　should　be　itself　intuition；　or
possess　a　sensuous　intuition；　but　with　forms　different　from　those　of
space　and　time。

　　　　　　What　Objective　Unity　of　Self…consciousness　is。　SS　14

　　It　is　by　means　of　the　transcendental　unity　of　apperception　that
all　the　manifold；　given　in　an　intuition　is　united　into　a　conception　of
the　object。　On　this　account　it　is　called　objective；　and　must　be
distinguished　from　the　subjective　unity　of　consciousness；　which　is　a
determination　of　the　internal　sense；　by　means　of　which　the　said
manifold　in　intuition　is　given　empirically　to　be　so　united。　Whether
I　can　be　empirically　conscious　of　the　manifold　as　coexistent　or　as
successive；　depends　upon　circumstances；　or　empirical　conditions。　Hence
the　empirical　unity　of　consciousness　by　means　of　association　of
representations；　itself　relates　to　a　phenomenal　world　and　is　wholly
contingent。　On　the　contrary；　the　pure　form　of　intuition　in　time；
merely　as　an　intuition；　which　contains　a　given　manifold；　is　subject　to
the　original　unity　of　consciousness；　and　that　solely　by　means　of　the
necessary　relation　of　the　manifold　in　intuition　to　the　〃I　think；〃
consequently　by　means　of　the　pure　synthesis　of　the　understanding；
which　lies　a　priori　at　the　foundation　of　all　empirical　synthesis。
The　transcendental　unity　of　apperception　is　alone　objectively　valid；
the　empirical　which　we　do　not　consider　in　this　essay；　and　which　is
merely　a　unity　deduced　from　the　former　under　given　conditions　in
concreto；　possesses　only　subjective　validity。　One　person　connects
the　notion　conveyed　in　a　word　with　one　thing；　another　with　another
thing；　and　the　unity　of　consciousness　in　that　which　is　empirical；
is；　in　relation　to　that　which　is　given　by　experience；　not
necessarily　and　universally　valid。

　　　　　The　Logical　Form　of　all　Judgements　consists　in　the　Objective
　　　　　　　　　　　　Unity　of　Apperception　of　the　Conceptions
　　　　　　　　　　　　　　　　　　　　　contained　therein。　SS　15

　　I　could　never　satisfy　myself　with　the　definition　which　logicians
give　of　a　judgement。　It　is；　according　to　them；　the　representation　of　a
relation　between　two　conceptions。　I　shall　not　dwell　here　on　the
faultiness　of　this　definition；　in　that　it　suits　only　for　categorical
and　not　for　hypothetical　or　disjunctive　judgements；　these　latter
containing　a　relation　not　of　conceptions　but　of　judgements　themselves…
a　blunder　from　which　many　evil　results　have　followed。*　It　is　more
important　for　our　present　purpose　to　observe；　that　this　definition
does　not　determine　in　what　the　said　relation　consists。

　　*The　tedious　doctrine　of　the　four　syllogistic　figures　concerns
only　categorical　syllogisms；　and　although　it　is　nothing　more　than　an
artifice　by　surreptitiously　introducing　immediate　conclusions
（consequentiae　immediatae）　among　the　premises　of　a　pure　syllogism；
to　give　ism'　give　rise　to　an　appearance　of　more　modes　of　drawing　a
conclusion　than　that　in　the　first　figure；　the　artifice　would　not
have　had　much　success；　had　not　its　authors　succeeded　in　bringing
categorical　judgements　into　exclusive　respect；　as　those　to　which　all
others　must　be　referred…　a　doctrine；　however；　which；　according　to　SS
5；　is　utterly　false。

　　But　if　I　investigate　more　closely　the　relation　of　given　cognitions
in　every　judgement；　and　distinguish　it；　as　belonging　to　the
understanding；　from　the　relation　which　is　produced　according　to　laws
of　the　reproductive　imagination　（which　has　only　subjective
validity）；　I　find　that　judgement　is　nothing　but　the　mode　of　bringing
given　cognitions　under　the　objective　unit　of　apperception。　This　is
plain　from　our　use　of　the　term　of　relation　is　in　judgements；　in
order　to　distinguish　the　objective　unity　of　given　representations　from
the　subjective　unity。　For　this　term　indicates　the　relation　of　these
representations　to　the　original　apper