the+critique+of+pure+reason_纯粹理性批判-第56部分

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establish　an　a　priori　judgement　upon　things。　We　shall　now　proceed　to
fulfil　this　duty；　and　thereby　throw　not　a　little　light　on　the　question
as　to　the　determination　of　the　proper　business　of　the　understanding。
　　1。　Identity　and　Difference。　When　an　object　is　presented　to　us
several　times；　but　always　with　the　same　internal　determinations
（qualitas　et　quantitas）；　it；　if　an　object　of　pure　understanding；　is
always　the　same；　not　several　things；　but　only　one　thing　（numerica
identitas）；　but　if　a　phenomenon；　we　do　not　concern　ourselves　with
paring　the　conception　of　the　thing　with　the　conception　of　some
other；　but；　although　they　may　be　in　this　respect　perfectly　the　same；
the　difference　of　place　at　the　same　time　is　a　sufficient　ground　for
asserting　the　numerical　difference　of　these　objects　（of　sense）。
Thus；　in　the　case　of　two　drops　of　water；　we　may　make　plete
abstraction　of　all　internal　difference　（quality　and　quantity）；　and；
the　fact　that　they　are　intuited　at　the　same　time　in　different
places；　is　sufficient　to　justify　us　in　holding　them　to　be
numerically　different。　Leibnitz　regarded　phenomena　as　things　in
themselves；　consequently　as　intelligibilia；　that　is；　objects　of　pure
understanding　（although；　on　account　of　the　confused　nature　of　their
representations；　he　gave　them　the　name　of　phenomena）；　and　in　this　case
his　principle　of　the　indiscernible　（principium　identatis
indiscernibilium）　is　not　to　be　impugned。　But；　as　phenomena　are　objects
of　sensibility；　and；　as　the　understanding；　in　respect　of　them；　must　be
employed　empirically　and　not　purely　or　transcendentally；　plurality　and
numerical　difference　are　given　by　space　itself　as　the　condition　of
external　phenomena。　For　one　part　of　space；　although　it　may　be
perfectly　similar　and　equal　to　another　part；　is　still　without　it；
and　for　this　reason　alone　is　different　from　the　latter；　which　is　added
to　it　in　order　to　make　up　a　greater　space。　It　follows　that　this　must
hold　good　of　all　things　that　are　in　the　different　parts　of　space　at
the　same　time；　however　similar　and　equal　one　may　be　to　another。
　　2。　Agreement　and　Opposition。　When　reality　is　represented　by　the　pure
understanding　（realitas　noumenon）；　opposition　between　realities　is
incogitable…　such　a　relation；　that　is；　that　when　these　realities　are
connected　in　one　subject；　they　annihilate　the　effects　of　each　other
and　may　be　represented　in　the　formula　3　…　3　=　0。　On　the　other　hand；
the　real　in　a　phenomenon　（realitas　phaenomenon）　may　very　well　be　in
mutual　opposition；　and；　when　united　in　the　same　subject；　the　one　may
pletely　or　in　part　annihilate　the　effect　or　consequence　of　the
other；　as　in　the　case　of　two　moving　forces　in　the　same　straight　line
drawing　or　impelling　a　point　in　opposite　directions；　or　in　the　case　of
a　pleasure　counterbalancing　a　certain　amount　of　pain。
　　3。　The　Internal　and　External。　In　an　object　of　the　pure
understanding；　only　that　is　internal　which　has　no　relation　（as　regards
its　existence）　to　anything　different　from　itself。　On　the　other　hand；
the　internal　determinations　of　a　substantia　phaenomenon　in　space　are
nothing　but　relations；　and　it　is　itself　nothing　more　than　a　plex　of
mere　relations。　Substance　in　space　we　are　cognizant　of　only　through
forces　operative　in　it；　either　drawing　others　towards　itself
（attraction）；　or　preventing　others　from　forcing　into　itself　（repulsion
and　impenetrability）。　We　know　no　other　properties　that　make　up　the
conception　of　substance　phenomenal　in　space；　and　which　we　term　matter。
On　the　other　hand；　as　an　object　of　the　pure　understanding；　every
substance　must　have　internal　determination　and　forces。　But　what
other　internal　attributes　of　such　an　object　can　I　think　than　those
which　my　internal　sense　presents　to　me？　That；　to　wit；　which　in
either　itself　thought；　or　something　analogous　to　it。　Hence　Leibnitz；
who　looked　upon　things　as　noumena；　after　denying　them　everything
like　external　relation；　and　therefore　also　position　or　bination；
declared　that　all　substances；　even　the　ponent　parts　of　matter；　were
simple　substances　with　powers　of　representation；　in　one　word；　monads。
　　4。　Matter　and　Form。　These　two　conceptions　lie　at　the　foundation　of
all　other　reflection；　so　inseparably　are　they　connected　with　every
mode　of　exercising　the　understanding。　The　former　denotes　the
determinable　in　general；　the　second　its　determination；　both　in　a
transcendental　sense；　abstraction　being　made　of　every　difference　in
that　which　is　given；　and　of　the　mode　in　which　it　is　determined。
Logicians　formerly　termed　the　universal；　matter；　the　specific
difference　of　this　or　that　part　of　the　universal；　form。　In　a　judgement
one　may　call　the　given　conceptions　logical　matter　（for　the　judgement）；
the　relation　of　these　to　each　other　（by　means　of　the　copula）；　the　form
of　the　judgement。　In　an　object；　the　posite　parts　thereof
（essentialia）　are　the　matter；　the　mode　in　which　they　are　connected
in　the　object；　the　form。　In　respect　to　things　in　general；　unlimited
reality　was　regarded　as　the　matter　of　all　possibility；　the
limitation　thereof　（negation）　as　the　form；　by　which　one　thing　is
distinguished　from　another　according　to　transcendental　conceptions。
The　understanding　demands　that　something　be　given　（at　least　in　the
conception）；　in　order　to　be　able　to　determine　it　in　a　certain
manner。　Hence；　in　a　conception　of　the　pure　understanding；　the　matter
precedes　the　form；　and　for　this　reason　Leibnitz　first　assumed　the
existence　of　things　（monads）　and　of　an　internal　power　of
representation　in　them；　in　order　to　found　upon　this　their　external
relation　and　the　munity　their　state　（that　is；　of　their
representations）。　Hence；　with　him；　space　and　time　were　possible…　the
former　through　the　relation　of　substances；　the　latter　through　the
connection　of　their　determinations　with　each　other；　as　causes　and
effects。　And　so　would　it　really　be；　if　the　pure　understanding　were
capable　of　an　immediate　application　to　objects；　and　if　space　and
time　were　determinations　of　things　in　themselves。　But　being　merely
sensuous　intuitions；　in　which　we　determine　all　objects　solely　as
phenomena；　the　form　of　intuition　（as　a　subjective　property　of
sensibility）　must　antecede　all　matter　（sensations）；　consequently　space
and　time　must　antecede　all　phenomena　and　all　data　of　experience；　and
rather　make　experience　itself　possible。　But　the　intellectual
philosopher　could　not　endure　that　the　form　should　precede　the　things
themselves　and　determine　their　possibility；　an　objection　perfectly
correct；　if　we　assume　that　we　intuite　things　as　they　are；　although
with　confused　representation。　But　as　sensuous　intuition　is　a
peculiar　subjective　condition；　which　is　a　priori　at　the　foundation
of　all　perception；　and　the　form　of　which　is　primitive；　the　form　must
be　given　per　se；　and　so　far　from　matter　（or　the　things　themselves
which　appear）　lying　at　the　foundation　of　experience　（as　we　must
conclude；　if　we　judge　by　mere　conceptions）；　the　very　possibility　of
itself　presupposes；　on　the　contrary；　a　given　formal　intuition　（space
and　time）。

　　　　REMARK　ON　THE　AMPHIBOLY　OF　THE　CONCEPTIONS　OF　REFLECTION。

　　Let　me　be　allowed　to　term　the　position　which　we　assign　to　a
conception　either　in　the　sensibility　or　in　the　pure　understanding；　the
transcendental　place。　In　this　manner；　the　appointment　of　the
position　which　must　be　taken　by　each　conception　according　to　the
difference　in　its　use；　and　the　directions　for　determining　this　place
to　all　conceptions　according　to　rules；　would　be　a　transcendental
topic；　a　doctrine　which　would　thoroughly　shield　us　from　the
surreptitious　devices　of　the　pure　understanding　and　the　delusions
which　thence　arise；　as　it　would　always　distinguish　to　what　faculty
of　cognition　each　conception　properly　belonged。　Every　conception；
every　title；　under　which　many　cognitions　rank　together；　may　be
called　a　logical　place。　Upon　this　is　based　the　logical　topic　of
Aristotle；　of　which　teachers　and　rhetoricians　could　avail
themselves；　in　order；　under　certain　titles　of　thought；　to　observe　what
would　best　suit　the　matter　they　had　to　treat；　and　thus　enable
themselves　to　quibble　and　talk　with　fluency　and　an　appearance　of
profundity。
　　Transcendental　topic；　on　the　contrary；　contains　nothing　more　than
the　above…mentioned　four　titles　of　all　parison　and　distinction；
which　differ　from　categories　in　this　respect；　that　they　do　not
represent　the　object　according　to　that　which　constitutes　its
conception　（quantity；　reality）；　but　set　forth　merely　the　parison　of
representations；　which　precedes　our　conceptions　of　things。　But　this
parison　requires　a　previous　reflection；　that　is；　a　determination　of
the　place　to　which　the　representations　of　the　things　which　are
pared　belong；　whether；　to　wit；　they　are　cogitated　by　the　pure
understanding；　or　given　by　sensibility。
　　Conceptions　may　be　logically　pared　without　the　trouble　of
inquiring　to　what　faculty　their　objects　belong；　whether　as　noumena；　to
the　understanding；　or　as　phenomena；　to　sensibility。　If；　however；　we
wish　to　employ　these　conceptions　in　respect　of　objects；　previous
transcendental　reflection　is　necessary。　Without　this　reflection　I
should　make　a　very　unsafe　use　of　these　conceptions；　and　construct
pretended　synthetical　propositions　which　critical　reason　cannot
acknowledge　a