the+critique+of+pure+reason_纯粹理性批判-第91部分

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with　the　demands　of　reason；　and；　the　judge　pleting　the　statement　of
the　grounds　of　claim；　which　both　parties　had　left　in　an　unsatisfactory
state；　the　question　may　be　settled　on　its　own　merits；　not　by
dismissing　the　claimants；　but　by　a　parison　of　the　arguments　on　both
sides。　If　we　consider　merely　their　extension；　and　whether　they　are
adequate　with　ideas；　the　series　of　conditions　may　be　regarded　as　all
homogeneous。　But　the　conception　of　the　understanding　which　lies　at　the
basis　of　these　ideas；　contains　either　a　synthesis　of　the　homogeneous
（presupposed　in　every　quantity…　in　its　position　as　well　as　in　its
division）　or　of　the　heterogeneous；　which　is　the　case　in　the
dynamical　synthesis　of　cause　and　effect；　as　well　as　of　the　necessary
and　the　contingent。
　　Thus　it　happens　that　in　the　mathematical　series　of　phenomena　no
other　than　a　sensuous　condition　is　admissible…　a　condition　which　is
itself　a　member　of　the　series；　while　the　dynamical　series　of
sensuous　conditions　admits　a　heterogeneous　condition；　which　is　not　a
member　of　the　series；　but；　as　purely　intelligible；　lies　out　of　and
beyond　it。　And　thus　reason　is　satisfied；　and　an　unconditioned　placed
at　the　head　of　the　series　of　phenomena；　without　introducing
confusion　into　or　discontinuing　it；　contrary　to　the　principles　of
the　understanding。
　　Now；　from　the　fact　that　the　dynamical　ideas　admit　a　condition　of
phenomena　which　does　not　form　a　part　of　the　series　of　phenomena；
arises　a　result　which　we　should　not　have　expected　from　an　antinomy。　In
former　cases；　the　result　was　that　both　contradictory　dialectical
statements　were　declared　to　be　false。　In　the　present　case；　we　find　the
conditioned　in　the　dynamical　series　connected　with　an　empirically
unconditioned；　but　non…sensuous　condition；　and　thus　satisfaction　is
done　to　the　understanding　on　the　one　hand　and　to　the　reason　on　the
other。*　While；　moreover；　the　dialectical　arguments　for　unconditioned
totality　in　mere　phenomena　fall　to　the　ground；　both　propositions　of
reason　may　be　shown　to　be　true　in　their　proper　signification。　This
could　not　happen　in　the　case　of　the　cosmological　ideas　which
demanded　a　mathematically　unconditioned　unity；　for　no　condition
could　be　placed　at　the　head　of　the　series　of　phenomena；　except　one
which　was　itself　a　phenomenon　and　consequently　a　member　of　the　series。

　　*For　the　understanding　cannot　admit　among　phenomena　a　condition
which　is　itself　empirically　unconditioned。　But　if　it　is　possible　to
cogitate　an　intelligible　condition…　one　which　is　not　a　member　of　the
series　of　phenomena…　for　a　conditioned　phenomenon；　without　breaking
the　series　of　empirical　conditions；　such　a　condition　may　be　admissible
as　empirically　unconditioned；　and　the　empirical　regress　continue
regular；　unceasing；　and　intact。

　　　　III。　Solution　of　the　Cosmological　Idea　of　the　Totality　of
　　　　　　　the　Deduction　of　Cosmical　Events　from　their　Causes。

　　There　are　only　two　modes　of　causality　cogitable…　the　causality　of
nature　or　of　freedom。　The　first　is　the　conjunction　of　a　particular
state　with　another　preceding　it　in　the　world　of　sense；　the　former
following　the　latter　by　virtue　of　a　law。　Now；　as　the　causality　of
phenomena　is　subject　to　conditions　of　time；　and　the　preceding　state；
if　it　had　always　existed；　could　not　have　produced　an　effect　which
would　make　its　first　appearance　at　a　particular　time；　the　causality　of
a　cause　must　itself　be　an　effect…　must　itself　have　begun　to　be；　and
therefore；　according　to　the　principle　of　the　understanding；　itself
requires　a　cause。
　　We　must　understand；　on　the　contrary；　by　the　term　freedom；　in　the
cosmological　sense；　a　faculty　of　the　spontaneous　origination　of　a
state；　the　causality　of　which；　therefore；　is　not　subordinated　to
another　cause　determining　it　in　time。　Freedom　is　in　this　sense　a
pure　transcendental　idea；　which；　in　the　first　place；　contains　no
empirical　element；　the　object　of　which；　in　the　second　place；　cannot　be
given　or　determined　in　any　experience；　because　it　is　a　universal　law
of　the　very　possibility　of　experience；　that　everything　which　happens
must　have　a　cause；　that　consequently　the　causality　of　a　cause；　being
itself　something　that　has　happened；　must　also　have　a　cause。　In　this
view　of　the　case；　the　whole　field　of　experience；　how　far　soever　it　may
extend；　contains　nothing　that　is　not　subject　to　the　laws　of　nature。
But；　as　we　cannot　by　this　means　attain　to　an　absolute　totality　of
conditions　in　reference　to　the　series　of　causes　and　effects；　reason
creates　the　idea　of　a　spontaneity；　which　can　begin　to　act　of　itself；
and　without　any　external　cause　determining　it　to　action；　according
to　the　natural　law　of　causality。
　　It　is　especially　remarkable　that　the　practical　conception　of　freedom
is　based　upon　the　transcendental　idea；　and　that　the　question　of　the
possibility　of　the　former　is　difficult　only　as　it　involves　the
consideration　of　the　truth　of　the　latter。　Freedom；　in　the　practical
sense；　is　the　independence　of　the　will　of　coercion　by　sensuous
impulses。　A　will　is　sensuous；　in　so　far　as　it　is　pathologically
affected　（by　sensuous　impulses）；　it　is　termed　animal　（arbitrium
brutum）；　when　it　is　pathologically　necessitated。　The　human　will　is
certainly　an　arbitrium　sensitivum；　not　brutum；　but　liberum；　because
sensuousness　does　not　necessitate　its　action；　a　faculty　existing　in
man　of　self…determination；　independently　of　all　sensuous　coercion。
　　It　is　plain　that；　if　all　causality　in　the　world　of　sense　were
natural…　and　natural　only…　every　event　would　be　determined　by
another　according　to　necessary　laws；　and　that；　consequently；
phenomena；　in　so　far　as　they　determine　the　will；　must　necessitate
every　action　as　a　natural　effect　from　themselves；　and　thus　all
practical　freedom　would　fall　to　the　ground　with　the　transcendental
idea。　For　the　latter　presupposes　that　although　a　certain　thing　has　not
happened；　it　ought　to　have　happened；　and　that；　consequently；　its
phenomenal　cause　was　not　so　powerful　and　determinative　as　to　exclude
the　causality　of　our　will…　a　causality　capable　of　producing　effects
independently　of　and　even　in　opposition　to　the　power　of　natural
causes；　and　capable；　consequently；　of　spontaneously　originating　a
series　of　events。
　　Here；　too；　we　find　it　to　be　the　case；　as　we　generally　found　in　the
self…contradictions　and　perplexities　of　a　reason　which　strives　to　pass
the　bounds　of　possible　experience；　that　the　problem　is　properly　not
physiological；　but　transcendental。　The　question　of　the　possibility
of　freedom　does　indeed　concern　psychology；　but；　as　it　rests　upon
dialectical　arguments　of　pure　reason；　its　solution　must　engage　the
attention　of　transcendental　philosophy。　Before　attempting　this
solution；　a　task　which　transcendental　philosophy　cannot　decline；　it
will　be　advisable　to　make　a　remark　with　regard　to　its　procedure　in　the
settlement　of　the　question。
　　If　phenomena　were　things　in　themselves；　and　time　and　space　forms
of　the　existence　of　things；　condition　and　conditioned　would　always
be　members　of　the　same　series；　and　thus　would　arise　in　the　present
case　the　antinomy　mon　to　all　transcendental　ideas…　that　their
series　is　either　too　great　or　too　small　for　the　understanding。　The
dynamical　ideas；　which　we　are　about　to　discuss　in　this　and　the
following　section；　possess　the　peculiarity　of　relating　to　an　object；
not　considered　as　a　quantity；　but　as　an　existence；　and　thus；　in　the
discussion　of　the　present　question；　we　may　make　abstraction　of　the
quantity　of　the　series　of　conditions；　and　consider　merely　the
dynamical　relation　of　the　condition　to　the　conditioned。　The
question；　then；　suggests　itself；　whether　freedom　is　possible；　and；
if　it　is；　whether　it　can　consist　with　the　universality　of　the
natural　law　of　causality；　and；　consequently；　whether　we　enounce　a
proper　disjunctive　proposition　when　we　say：　〃Every　effect　must　have
its　origin　either　in　nature　or　in　freedom；〃　or　whether　both　cannot
exist　together　in　the　same　event　in　different　relations。　The　principle
of　an　unbroken　connection　between　all　events　in　the　phenomenal
world；　in　accordance　with　the　unchangeable　laws　of　nature；　is　a
well…established　principle　of　transcendental　analytic　which　admits
of　no　exception。　The　question；　therefore；　is：　〃Whether　an　effect；
determined　according　to　the　laws　of　nature；　can　at　the　same　time　be
produced　by　a　free　agent；　or　whether　freedom　and　nature　mutually
exclude　each　other？〃　And　here；　the　mon　but　fallacious　hypothesis　of
the　absolute　reality　of　phenomena　manifests　its　injurious　influence　in
embarrassing　the　procedure　of　reason。　For　if　phenomena　are　things　in
themselves；　freedom　is　impossible。　In　this　case；　nature　is　the
plete　and　all…sufficient　cause　of　every　event；　and　condition　and
conditioned；　cause　and　effect　are　contained　in　the　same　series；　and
necessitated　by　the　same　law。　If；　on　the　contrary；　phenomena　are
held　to　be；　as　they　are　in　fact；　nothing　more　than　mere
representations；　connected　with　each　other　in　accordance　with
empirical　laws；　they　must　have　a　ground　which　is　not　phenomenal。　But
the　causality　of　such　an　intelligible　cause　is　not　determined　or
determinable　by　phenomena；　although　its　effects；　as　phenomena；　must　be
determined　by　other　phenomenal　existences。　This　cause　and　its
causality　exist