the+critique+of+pure+reason_纯粹理性批判-第34部分

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consequently　cannot　be　demonstrated　a　posteriori；　and　is；　at　the
same　time；　under　the　obligation　of　presenting　in　general　but
sufficient　tests；　the　conditions　under　which　objects　can　be　given　in
harmony　with　those　conceptions；　otherwise　they　would　be　mere　logical
forms；　without　content；　and　not　pure　conceptions　of　the　understanding。
　　Our　transcendental　doctrine　of　the　faculty　of　judgement　will　contain
two　chapters。　The　first　will　treat　of　the　sensuous　condition　under
which　alone　pure　conceptions　of　the　understanding　can　be　employed…
that　is；　of　the　schematism　of　the　pure　understanding。　The　second
will　treat　of　those　synthetical　judgements　which　are　derived　a
priori　from　pure　conceptions　of　the　understanding　under　those
conditions；　and　which　lie　a　priori　at　the　foundation　of　all　other
cognitions；　that　is　to　say；　it　will　treat　of　the　principles　of　the
pure　understanding。
　　　　　　　TRANSCENDENTAL　DOCTRINE　OF　THE　FACULTY　OF　JUDGEMENT
　　　　　　　　　　　　　　　　　　　OR；　ANALYTIC　OF　PRINCIPLES。

　　　　CHAPTER　I。　Of　the　Schematism　at　of　the　Pure　Conceptions
　　　　　　　　　　　　　　　　　　　　of　the　Understanding。

　　In　all　subsumptions　of　an　object　under　a　conception；　the
representation　of　the　object　must　be　homogeneous　with　the
conception；　in　other　words；　the　conception　must　contain　that　which
is　represented　in　the　object　to　be　subsumed　under　it。　For　this　is
the　meaning　of　the　expression：　〃An　object　is　contained　under　a
conception。〃　Thus　the　empirical　conception　of　a　plate　is　homogeneous
with　the　pure　geometrical　conception　of　a　circle；　inasmuch　as　the
roundness　which　is　cogitated　in　the　former　is　intuited　in　the　latter。
　　But　pure　conceptions　of　the　understanding；　when　pared　with
empirical　intuitions；　or　even　with　sensuous　intuitions　in　general；　are
quite　heterogeneous；　and　never　can　be　discovered　in　any　intuition。　How
then　is　the　subsumption　of　the　latter　under　the　former；　and
consequently　the　application　of　the　categories　to　phenomena；
possible？…　For　it　is　impossible　to　say；　for　example：　〃Causality　can　be
intuited　through　the　senses　and　is　contained　in　the　phenomenon。〃…　This
natural　and　important　question　forms　the　real　cause　of　the　necessity
of　a　transcendental　doctrine　of　the　faculty　of　judgement；　with　the
purpose；　to　wit；　of　showing　how　pure　conceptions　of　the
understanding　can　be　applied　to　phenomena。　In　all　other　sciences；
where　the　conceptions　by　which　the　object　is　thought　in　the　general
are　not　so　different　and　heterogeneous　from　those　which　represent
the　object　in　concreto…　as　it　is　given；　it　is　quite　unnecessary　to
institute　any　special　inquiries　concerning　the　application　of　the
former　to　the　latter。
　　Now　it　is　quite　clear　that　there　must　be　some　third　thing；　which
on　the　one　side　is　homogeneous　with　the　category；　and　with　the
phenomenon　on　the　other；　and　so　makes　the　application　of　the　former　to
the　latter　possible。　This　mediating　representation　must　be　pure
（without　any　empirical　content）；　and　yet　must　on　the　one　side　be
intellectual；　on　the　other　sensuous。　Such　a　representation　is　the
transcendental　schema。
　　The　conception　of　the　understanding　contains　pure　synthetical
unity　of　the　manifold　in　general。　Time；　as　the　formal　condition　of　the
manifold　of　the　internal　sense；　consequently　of　the　conjunction　of　all
representations；　contains　a　priori　a　manifold　in　the　pure　intuition。
Now　a　transcendental　determination　of　time　is　so　far　homogeneous
with　the　category；　which　constitutes　the　unity　thereof；　that　it　is
universal　and　rests　upon　a　rule　a　priori。　On　the　other　hand；　it　is
so　far　homogeneous　with　the　phenomenon；　inasmuch　as　time　is
contained　in　every　empirical　representation　of　the　manifold。　Thus　an
application　of　the　category　to　phenomena　bees　possible；　by　means　of
the　transcendental　determination　of　time；　which；　as　the　schema　of
the　conceptions　of　the　understanding；　mediates　the　subsumption　of
the　latter　under　the　former。
　　After　what　has　been　proved　in　our　deduction　of　the　categories；　no
one；　it　is　to　be　hoped；　can　hesitate　as　to　the　proper　decision　of
the　question；　whether　the　employment　of　these　pure　conceptions　of
the　understanding　ought　to　be　merely　empirical　or　also　transcendental；
in　other　words；　whether　the　categories；　as　conditions　of　a　possible
experience；　relate　a　priori　solely　to　phenomena；　or　whether；　as
conditions　of　the　possibility　of　things　in　general；　their
application　can　be　extended　to　objects　as　things　in　themselves。　For　we
have　there　seen　that　conceptions　are　quite　impossible；　and　utterly
without　signification；　unless　either　to　them；　or　at　least　to　the
elements　of　which　they　consist；　an　object　be　given；　and　that；
consequently；　they　cannot　possibly　apply　to　objects　as　things　in
themselves　without　regard　to　the　question　whether　and　how　these　may　be
given　to　us；　and；　further；　that　the　only　manner　in　which　objects　can
be　given　to　us　is　by　means　of　the　modification　of　our　sensibility；
and；　finally；　that　pure　a　priori　conceptions；　in　addition　to　the
function　of　the　understanding　in　the　category；　must　contain　a　priori
formal　conditions　of　sensibility　（of　the　internal　sense；　namely）；
which　again　contain　the　general　condition　under　which　alone　the
category　can　be　applied　to　any　object。　This　formal　and　pure
condition　of　sensibility；　to　which　the　conception　of　the　understanding
is　restricted　in　its　employment；　we　shall　name　the　schema　of　the
conception　of　the　understanding；　and　the　procedure　of　the
understanding　with　these　schemata　we　shall　call　the　schematism　of
the　pure　understanding。
　　The　schema　is；　in　itself；　always　a　mere　product　of　the
imagination。　But；　as　the　synthesis　of　imagination　has　for　its　aim　no
single　intuition；　but　merely　unity　in　the　determination　of
sensibility；　the　schema　is　clearly　distinguishable　from　the　image。
Thus；　if　I　place　five　points　one　after　another。。。。　this　is　an　image　of
the　number　five。　On　the　other　hand；　if　I　only　think　a　number　in
general；　which　may　be　either　five　or　a　hundred；　this　thought　is　rather
the　representation　of　a　method　of　representing　in　an　image　a　sum
（e。g。；　a　thousand）　in　conformity　with　a　conception；　than　the　image
itself；　an　image　which　I　should　find　some　little　difficulty　in
reviewing；　and　paring　with　the　conception。　Now　this
representation　of　a　general　procedure　of　the　imagination　to　present
its　image　to　a　conception；　I　call　the　schema　of　this　conception。
　　In　truth；　it　is　not　images　of　objects；　but　schemata；　which　lie　at
the　foundation　of　our　pure　sensuous　conceptions。　No　image　could　ever
be　adequate　to　our　conception　of　a　triangle　in　general。　For　the
generalness　of　the　conception　it　never　could　attain　to；　as　this
includes　under　itself　all　triangles；　whether　right…angled；
acute…angled；　etc。；　whilst　the　image　would　always　be　limited　to　a
single　part　of　this　sphere。　The　schema　of　the　triangle　can　exist
nowhere　else　than　in　thought；　and　it　indicates　a　rule　of　the　synthesis
of　the　imagination　in　regard　to　pure　figures　in　space。　Still　less　is
an　object　of　experience；　or　an　image　of　the　object；　ever　to　the
empirical　conception。　On　the　contrary；　the　conception　always　relates
immediately　to　the　schema　of　the　imagination；　as　a　rule　for　the
determination　of　our　intuition；　in　conformity　with　a　certain　general
conception。　The　conception　of　a　dog　indicates　a　rule；　according　to
which　my　imagination　can　delineate　the　figure　of　a　four…footed
animal　in　general；　without　being　limited　to　any　particular
individual　form　which　experience　presents　to　me；　or　indeed　to　any
possible　image　that　I　can　represent　to　myself　in　concreto。　This
schematism　of　our　understanding　in　regard　to　phenomena　and　their
mere　form；　is　an　art；　hidden　in　the　depths　of　the　human　soul；　whose
true　modes　of　action　we　shall　only　with　difficulty　discover　and
unveil。　Thus　much　only　can　we　say：　〃The　image　is　a　product　of　the
empirical　faculty　of　the　productive　imagination…　the　schema　of
sensuous　conceptions　（of　figures　in　space；　for　example）　is　a
product；　and；　as　it　were；　a　monogram　of　the　pure　imagination　a　priori；
whereby　and　according　to　which　images　first　bee　possible；　which；
however；　can　be　connected　with　the　conception　only　mediately　by
means　of　the　schema　which　they　indicate；　and　are　in　themselves　never
fully　adequate　to　it。〃　On　the　other　hand；　the　schema　of　a　pure
conception　of　the　understanding　is　something　that　cannot　be　reduced
into　any　image…　it　is　nothing　else　than　the　pure　synthesis　expressed
by　the　category；　conformably；　to　a　rule　of　unity　according　to
conceptions。　It　is　a　transcendental　product　of　the　imagination；　a
product　which　concerns　the　determination　of　the　internal　sense；
according　to　conditions　of　its　form　（time）　in　respect　to　all
representations；　in　so　far　as　these　representations　must　be
conjoined　a　priori　in　one　conception；　conformably　to　the　unity　of
apperception。
　　Without　entering　upon　a　dry　and　tedious　analysis　of　the　essential
requisites　of　transcendental　schemata　of　the　pure　conceptions　of　the
understanding；　we　shall　rather　proceed　at　once　to　give　an
explanation　of　them　according　to　the　order　of　the　categories；　and　in
connection　therewith。
　　For　the　external　sense　the　pure　image　of　all　quantities
（quantorum）　is　space；　the　pure　image　of　all　objects　of　sense　in
general；　is　t