the+critique+of+pure+reason_纯粹理性批判-第29部分

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the　subjective　unity。　For　this　term　indicates　the　relation　of　these
representations　to　the　original　apperception；　and　also　their　necessary
unity；　even　although　the　judgement　is　empirical；　therefore　contingent；
as　in　the　judgement：　〃All　bodies　are　heavy。〃　I　do　not　mean　by　this；
that　these　representations　do　necessarily　belong　to　each　other　in
empirical　intuition；　but　that　by　means　of　the　necessary　unity　of
appreciation　they　belong　to　each　other　in　the　synthesis　of　intuitions；
that　is　to　say；　they　belong　to　each　other　according　to　principles　of
the　objective　determination　of　all　our　representations；　in　so　far　as
cognition　can　arise　from　them；　these　principles　being　all　deduced　from
the　main　principle　of　the　transcendental　unity　of　apperception。　In
this　way　alone　can　there　arise　from　this　relation　a　judgement；　that
is；　a　relation　which　has　objective　validity；　and　is　perfectly　distinct
from　that　relation　of　the　very　same　representations　which　has　only
subjective　validity…　a　relation；　to　wit；　which　is　produced　according
to　laws　of　association。　According　to　these　laws；　I　could　only　say：
〃When　I　hold　in　my　hand　or　carry　a　body；　I　feel　an　impression　of
weight〃；　but　I　could　not　say：　〃It；　the　body；　is　heavy〃；　for　this　is
tantamount　to　saying　both　these　representations　are　conjoined　in　the
object；　that　is；　without　distinction　as　to　the　condition　of　the
subject；　and　do　not　merely　stand　together　in　my　perception；　however
frequently　the　perceptive　act　may　be　repeated。

　　　　All　Sensuous　Intuitions　are　subject　to　the　Categories；　as
　　　　　　Conditions　under　which　alone　the　manifold　Content　of
　　　　　　　　them　can　be　united　in　one　Consciousness。　SS　16

　　The　manifold　content　given　in　a　sensuous　intuition　es　necessarily
under　the　original　synthetical　unity　of　apperception；　because
thereby　alone　is　the　unity　of　intuition　possible　（SS　13）。　But　that　act
of　the　understanding；　by　which　the　manifold　content　of　given
representations　（whether　intuitions　or　conceptions）　is　brought　under
one　apperception；　is　the　logical　function　of　judgements　（SS　15）。　All
the　manifold；　therefore；　in　so　far　as　it　is　given　in　one　empirical
intuition；　is　determined　in　relation　to　one　of　the　logical　functions
of　judgement；　by　means　of　which　it　is　brought　into　union　in　one
consciousness。　Now　the　categories　are　nothing　else　than　these
functions　of　judgement　so　far　as　the　manifold　in　a　given　intuition
is　determined　in　relation　to　them　（SS　9）。　Consequently；　the　manifold
in　a　given　intuition　is　necessarily　subject　to　the　categories　of　the
understanding。

　　　　　　　　　　　　　　　　　　　　Observation。　SS　17

　　The　manifold　in　an　intuition；　which　I　call　mine；　is　represented　by
means　of　the　synthesis　of　the　understanding；　as　belonging　to　the
necessary　unity　of　self…consciousness；　and　this　takes　place　by　means
of　the　category。*　The　category　indicates　accordingly　that　the
empirical　consciousness　of　a　given　manifold　in　an　intuition　is　subject
to　a　pure　self…consciousness　a　priori；　in　the　same　manner　as　an
empirical　intuition　is　subject　to　a　pure　sensuous　intuition；　which
is　also　a　priori。　In　the　above　proposition；　then；　lies　the　beginning
of　a　deduction　of　the　pure　conceptions　of　the　understanding。　Now；　as
the　categories　have　their　origin　in　the　understanding　alone；
independently　of　sensibility；　I　must　in　my　deduction　make
abstraction　of　the　mode　in　which　the　manifold　of　an　empirical
intuition　is　given；　in　order　to　fix　my　attention　exclusively　on　the
unity　which　is　brought　by　the　understanding　into　the　intuition　by
means　of　the　category。　In　what　follows　（SS　22）；　it　will　be　shown；　from
the　mode　in　which　the　empirical　intuition　is　given　in　the　faculty　of
sensibility；　that　the　unity　which　belongs　to　it　is　no　other　than
that　which　the　category　（according　to　SS　16）　imposes　on　the　manifold
in　a　given　intuition；　and　thus；　its　a　priori　validity　in　regard　to　all
objects　of　sense　being　established；　the　purpose　of　our　deduction
will　be　fully　attained。

　　*The　proof　of　this　rests　on　the　represented　unity　of　intuition；　by
means　of　which　an　object　is　given；　and　which　always　includes　in　itself
a　synthesis　of　the　manifold　to　be　intuited；　and　also　the　relation　of
this　latter　to　unity　of　apperception。

　　But　there　is　one　thing　in　the　above　demonstration　of　which　I　could
not　make　abstraction；　namely；　that　the　manifold　to　be　intuited　must　be
given　previously　to　the　synthesis　of　the　understanding；　and
independently　of　it。　How　this　takes　place　remains　here　undetermined。
For　if　I　cogitate　an　understanding　which　was　itself　intuitive　（as；　for
example；　a　divine　understanding　which　should　not　represent　given
objects；　but　by　whose　representation　the　objects　themselves　should
be　given　or　produced）；　the　categories　would　possess　no　significance　in
relation　to　such　a　faculty　of　cognition。　They　are　merely　rules　for
an　understanding；　whose　whole　power　consists　in　thought；　that　is；　in
the　act　of　submitting　the　synthesis　of　the　manifold　which　is　presented
to　it　in　intuition　from　a　very　different　quarter；　to　the　unity　of
apperception；　a　faculty；　therefore；　which　cognizes　nothing　per　se；　but
only　connects　and　arranges　the　material　of　cognition；　the　intuition；
namely；　which　must　be　presented　to　it　by　means　of　the　object。　But　to
show　reasons　for　this　peculiar　character　of　our　understandings；　that
it　produces　unity　of　apperception　a　priori　only　by　means　of
categories；　and　a　certain　kind　and　number　thereof；　is　as　impossible　as
to　explain　why　we　are　endowed　with　precisely　so　many　functions　of
judgement　and　no　more；　or　why　time　and　space　are　the　only　forms　of　our
intuition。

　　　　In　Cognition；　its　Application　to　Objects　of　Experience　is
　　　　the　only　legitimate　use　of　the　Category。　SS　18

　　To　think　an　object　and　to　cognize　an　object　are　by　no　means　the　same
thing。　In　cognition　there　are　two　elements：　firstly；　the　conception；
whereby　an　object　is　cogitated　（the　category）；　and；　secondly；　the
intuition；　whereby　the　object　is　given。　For　supposing　that　to　the
conception　a　corresponding　intuition　could　not　be　given；　it　would
still　be　a　thought　as　regards　its　form；　but　without　any　object；　and　no
cognition　of　anything　would　be　possible　by　means　of　it；　inasmuch　as；
so　far　as　I　knew；　there　existed　and　could　exist　nothing　to　which　my
thought　could　be　applied。　Now　all　intuition　possible　to　us　is
sensuous；　consequently；　our　thought　of　an　object　by　means　of　a　pure
conception　of　the　understanding；　can　bee　cognition　for　us　only　in
so　far　as　this　conception　is　applied　to　objects　of　the　senses。
Sensuous　intuition　is　either　pure　intuition　（space　and　time）　or
empirical　intuition…　of　that　which　is　immediately　represented　in　space
and　time　by　means　of　sensation　as　real。　Through　the　determination　of
pure　intuition　we　obtain　a　priori　cognitions　of　objects；　as　in
mathematics；　but　only　as　regards　their　form　as　phenomena；　whether
there　can　exist　things　which　must　be　intuited　in　this　form　is　not
thereby　established。　All　mathematical　conceptions；　therefore；　are
not　per　se　cognition；　except　in　so　far　as　we　presuppose　that　there
exist　things　which　can　only　be　represented　conformably　to　the　form
of　our　pure　sensuous　intuition。　But　things　in　space　and　time　are　given
only　in　so　far　as　they　are　perceptions　（representations　acpanied
with　sensation）；　therefore　only　by　empirical　representation。
Consequently　the　pure　conceptions　of　the　understanding；　even　when　they
are　applied　to　intuitions　a　priori　（as　in　mathematics）；　produce
cognition　only　in　so　far　as　these　（and　therefore　the　conceptions　of
the　understanding　by　means　of　them）　can　be　applied　to　empirical
intuitions。　Consequently　the　categories　do　not；　even　by　means　of
pure　intuition　afford　us　any　cognition　of　things；　they　can　only　do
so　in　so　far　as　they　can　be　applied　to　empirical　intuition。　That　is　to
say；　the；　categories　serve　only　to　render　empirical　cognition
possible。　But　this　is　what　we　call　experience。　Consequently；　in
cognition；　their　application　to　objects　of　experience　is　the　only
legitimate　use　of　the　categories。

　　　　　　　　　　　　　　　　　　　　　　　　　　　SS　19

　　The　foregoing　proposition　is　of　the　utmost　importance；　for　it
determines　the　limits　of　the　exercise　of　the　pure　conceptions　of　the
understanding　in　regard　to　objects；　just　as　transcendental　aesthetic
determined　the　limits　of　the　exercise　of　the　pure　form　of　our　sensuous
intuition。　Space　and　time；　as　conditions　of　the　possibility　of　the
presentation　of　objects　to　us；　are　valid　no　further　than　for　objects
of　sense；　consequently；　only　for　experience。　Beyond　these　limits
they　represent　to　us　nothing；　for　they　belong　only　to　sense；　and
have　no　reality　apart　from　it。　The　pure　conceptions　of　the
understanding　are　free　from　this　limitation；　and　extend　to　objects
of　intuition　in　general；　be　the　intuition　like　or　unlike　to　ours；
provided　only　it　be　sensuous；　and　not　intellectual。　But　this　extension
of　conceptions　beyond　the　range　of　our　intuition　is　of　no　advantage；
for　they　are　then　mere　empty　conceptions　of　objects；　as　to　the
possibility　or　impossibility　of　the　existence　of　which　they　furnish　us
with　no　means　of　discovery。　They　are　mere　forms　of　thought；　without
objective　reality；　because　we　have　no　intuition　to　which　the
synthetical　unity　of　apperce