the+critique+of+pure+reason_纯粹理性批判-第61部分

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criticism；　pletely　beyond　the　empirical　employment　of　the
categories　and　deludes　us　with　the　chimera　of　an　extension　of　the
sphere　of　the　pure　understanding。　We　shall　term　those　principles　the
application　of　which　is　confined　entirely　within　the　limits　of
possible　experience；　immanent；　those；　on　the　other　hand；　which
transgress　these　limits；　we　shall　call　transcendent　principles。　But　by
these　latter　I　do　not　understand　principles　of　the　transcendental
use　or　misuse　of　the　categories；　which　is　in　reality　a　mere　fault　of
the　judgement　when　not　under　due　restraint　from　criticism；　and
therefore　not　paying　sufficient　attention　to　the　limits　of　the
sphere　in　which　the　pure　understanding　is　allowed　to　exercise　its
functions；　but　real　principles　which　exhort　us　to　break　down　all　those
barriers；　and　to　lay　claim　to　a　perfectly　new　field　of　cognition；
which　recognizes　no　line　of　demarcation。　Thus　transcendental　and
transcendent　are　not　identical　terms。　The　principles　of　the　pure
understanding；　which　we　have　already　propounded；　ought　to　be　of
empirical　and　not　of　transcendental　use；　that　is；　they　are　not
applicable　to　any　object　beyond　the　sphere　of　experience。　A
principle　which　removes　these　limits；　nay；　which　authorizes　us　to
overstep　them；　is　called　transcendent。　If　our　criticism　can　succeed　in
exposing　the　illusion　in　these　pretended　principles；　those　which　are
limited　in　their　employment　to　the　sphere　of　experience　may　be　called；
in　opposition　to　the　others；　immanent　principles　of　the　pure
understanding。
　　Logical　illusion；　which　consists　merely　in　the　imitation　of　the　form
of　reason　（the　illusion　in　sophistical　syllogisms）；　arises　entirely
from　a　want　of　due　attention　to　logical　rules。　So　soon　as　the
attention　is　awakened　to　the　case　before　us；　this　illusion　totally
disappears。　Transcendental　illusion；　on　the　contrary；　does　not　cease
to　exist；　even　after　it　has　been　exposed；　and　its　nothingness
clearly　perceived　by　means　of　transcendental　criticism。　Take；　for
example；　the　illusion　in　the　proposition：　〃The　world　must　have　a
beginning　in　time。〃　The　cause　of　this　is　as　follows。　In　our　reason；
subjectively　considered　as　a　faculty　of　human　cognition；　there　exist
fundamental　rules　and　maxims　of　its　exercise；　which　have　pletely
the　appearance　of　objective　principles。　Now　from　this　cause　it　happens
that　the　subjective　necessity　of　a　certain　connection　of　our
conceptions；　is　regarded　as　an　objective　necessity　of　the
determination　of　things　in　themselves。　This　illusion　it　is
impossible　to　avoid；　just　as　we　cannot　avoid　perceiving　that　the　sea
appears　to　be　higher　at　a　distance　than　it　is　near　the　shore；
because　we　see　the　former　by　means　of　higher　rays　than　the　latter；　or；
which　is　a　still　stronger　case；　as　even　the　astronomer　cannot
prevent　himself　from　seeing　the　moon　larger　at　its　rising　than　some
time　afterwards；　although　he　is　not　deceived　by　this　illusion。
　　Transcendental　dialectic　will　therefore　content　itself　with　exposing
the　illusory　appearance　in　transcendental　judgements；　and　guarding
us　against　it；　but　to　make　it；　as　in　the　case　of　logical　illusion；
entirely　disappear　and　cease　to　be　illusion　is　utterly　beyond　its
power。　For　we　have　here　to　do　with　a　natural　and　unavoidable　illusion；
which　rests　upon　subjective　principles　and　imposes　these　upon　us　as
objective；　while　logical　dialectic；　in　the　detection　of　sophisms；
has　to　do　merely　with　an　error　in　the　logical　consequence　of　the
propositions；　or　with　an　artificially　constructed　illusion；　in
imitation　of　the　natural　error。　There　is；　therefore；　a　natural　and
unavoidable　dialectic　of　pure　reason…　not　that　in　which　the　bungler；
from　want　of　the　requisite　knowledge；　involves　himself；　nor　that　which
the　sophist　devises　for　the　purpose　of　misleading；　but　that　which　is
an　inseparable　adjunct　of　human　reason；　and　which；　even　after　its
illusions　have　been　exposed；　does　not　cease　to　deceive；　and
continually　to　lead　reason　into　momentary　errors；　which　it　bees
necessary　continually　to　remove。

　　　　II。　Of　Pure　Reason　as　the　Seat　of　Transcendental　Illusory
　　　　　　　　　　　　　　　　　　　　　　　　Appearance。

　　　　　　　　　　　　　　　　　　A。　OF　REASON　IN　GENERAL。

　　All　our　knowledge　begins　with　sense；　proceeds　thence　to
understanding；　and　ends　with　reason；　beyond　which　nothing　higher　can
be　discovered　in　the　human　mind　for　elaborating　the　matter　of
intuition　and　subjecting　it　to　the　highest　unity　of　thought。　At　this
stage　of　our　inquiry　it　is　my　duty　to　give　an　explanation　of　this；　the
highest　faculty　of　cognition；　and　I　confess　I　find　myself　here　in　some
difficulty。　Of　reason；　as　of　the　understanding；　there　is　a　merely
formal；　that　is；　logical　use；　in　which　it　makes　abstraction　of　all
content　of　cognition；　but　there　is　also　a　real　use；　inasmuch　as　it
contains　in　itself　the　source　of　certain　conceptions　and　principles；
which　it　does　not　borrow　either　from　the　senses　or　the
understanding。　The　former　faculty　has　been　long　defined　by　logicians
as　the　faculty　of　mediate　conclusion　in　contradistinction　to　immediate
conclusions　（consequentiae　immediatae）；　but　the　nature　of　the
latter；　which　itself　generates　conceptions；　is　not　to　be　understood
from　this　definition。　Now　as　a　division　of　reason　into　a　logical　and　a
transcendental　faculty　presents　itself　here；　it　bees　necessary　to
seek　for　a　higher　conception　of　this　source　of　cognition　which　shall
prehend　both　conceptions。　In　this　we　may　expect；　according　to　the
analogy　of　the　conceptions　of　the　understanding；　that　the　logical
conception　will　give　us　the　key　to　the　transcendental；　and　that　the
table　of　the　functions　of　the　former　will　present　us　with　the　clue
to　the　conceptions　of　reason。
　　In　the　former　part　of　our　transcendental　logic；　we　defined　the
understanding　to　be　the　faculty　of　rules；　reason　may　be
distinguished　from　understanding　as　the　faculty　of　principles。
　　The　term　principle　is　ambiguous；　and　monly　signifies　merely　a
cognition　that　may　be　employed　as　a　principle；　although　it　is　not　in
itself；　and　as　regards　its　proper　origin；　entitled　to　the　distinction。
Every　general　proposition；　even　if　derived　from　experience　by　the
process　of　induction；　may　serve　as　the　major　in　a　syllogism；　but　it　is
not　for　that　reason　a　principle。　Mathematical　axioms　（for　example；
there　can　be　only　one　straight　line　between　two　points）　are　general
a　priori　cognitions；　and　are　therefore　rightly　denominated　principles；
relatively　to　the　cases　which　can　be　subsumed　under　them。　But　I　cannot
for　this　reason　say　that　I　cognize　this　property　of　a　straight　line
from　principles…　I　cognize　it　only　in　pure　intuition。
　　Cognition　from　principles；　then；　is　that　cognition　in　which　I
cognize　the　particular　in　the　general　by　means　of　conceptions。　Thus
every　syllogism　is　a　form　of　the　deduction　of　a　cognition　from　a
principle。　For　the　major　always　gives　a　conception；　through　which
everything　that　is　subsumed　under　the　condition　thereof　is　cognized
according　to　a　principle。　Now　as　every　general　cognition　may　serve
as　the　major　in　a　syllogism；　and　the　understanding　presents　us　with
such　general　a　priori　propositions；　they　may　be　termed　principles；
in　respect　of　their　possible　use。
　　But　if　we　consider　these　principles　of　the　pure　understanding　in
relation　to　their　origin；　we　shall　find　them　to　be　anything　rather
than　cognitions　from　conceptions。　For　they　would　not　even　be
possible　a　priori；　if　we　could　not　rely　on　the　assistance　of　pure
intuition　（in　mathematics）；　or　on　that　of　the　conditions　of　a　possible
experience。　That　everything　that　happens　has　a　cause；　cannot　be
concluded　from　the　general　conception　of　that　which　happens；　on　the
contrary　the　principle　of　causality　instructs　us　as　to　the　mode　of
obtaining　from　that　which　happens　a　determinate　empirical　conception。
　　Synthetical　cognitions　from　conceptions　the　understanding　cannot
supply；　and　they　alone　are　entitled　to　be　called　principles。　At　the
same　time；　all　general　propositions　may　be　termed　parative
principles。
　　It　has　been　a　long…cherished　wish…　that　（who　knows　how　late）；　may
one　day；　be　happily　acplished…　that　the　principles　of　the　endless
variety　of　civil　laws　should　be　investigated　and　exposed；　for　in
this　way　alone　can　we　find　the　secret　of　simplifying　legislation。
But　in　this　case；　laws　are　nothing　more　than　limitations　of　our
freedom　upon　conditions　under　which　it　subsists　in　perfect　harmony
with　itself；　they　consequently　have　for　their　object　that　which　is
pletely　our　own　work；　and　of　which　we　ourselves　may　be　the　cause　by
means　of　these　conceptions。　But　how　objects　as　things　in　themselves…
how　the　nature　of　things　is　subordinated　to　principles　and　is　to　be
determined。　according　to　conceptions；　is　a　question　which　it　seems
well　nigh　impossible　to　answer。　Be　this；　however；　as　it　may…　for　on
this　point　our　investigation　is　yet　to　be　made…　it　is　at　least
manifest　from　what　we　have　said　that　cognition　from　principles　is
something　very　different　from　cognition　by　means　of　the　understanding；
which　may　indeed　precede　other　cognitions　in　the　form　of　a
principle；　but　in　itself…　in　so　far　as　it　is　synthetical…　is　neither
based　upon　mere　thought；　nor　contains　a　general　proposition　drawn　from
conceptions　alone　shall　pre