the+critique+of+pure+reason_纯粹理性批判-第98部分

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


disjunctive　syllogism　and　the　determination　of　the　objects　in　the
conclusion　by　one　of　the　members　of　the　division。　It　follows　that
reason；　in　laying　the　transcendental　ideal　at　the　foundation　of　its
determination　of　all　possible　things；　takes　a　course　in　exact
analogy　with　that　which　it　pursues　in　disjunctive　syllogisms…　a
proposition　which　formed　the　basis　of　the　systematic　division　of　all
transcendental　ideas；　according　to　which　they　are　produced　in　plete
parallelism　with　the　three　modes　of　syllogistic　reasoning　employed
by　the　human　mind。
　　It　is　self…evident　that　reason；　in　cogitating　the　necessary　plete
determination　of　things；　does　not　presuppose　the　existence　of　a
being　corresponding　to　its　ideal；　but　merely　the　idea　of　the　ideal…
for　the　purpose　of　deducing　from　the　unconditional　totality　of
plete　determination；　The　ideal　is　therefore　the　prototype　of　all
things；　which；　as　defective　copies　（ectypa）；　receive　from　it　the
material　of　their　possibility；　and　approximate　to　it　more　or　less；
though　it　is　impossible　that　they　can　ever　attain　to　its　perfection。
　　The　possibility　of　things　must　therefore　be　regarded　as　derived…
except　that　of　the　thing　which　contains　in　itself　all　reality；　which
must　be　considered　to　be　primitive　and　original。　For　all　negations…
and　they　are　the　only　predicates　by　means　of　which　all　other　things
can　be　distinguished　from　the　ens　realissimum…　are　mere　limitations　of
a　greater　and　a　higher…　nay；　the　highest　reality；　and　they
consequently　presuppose　this　reality；　and　are；　as　regards　their
content；　derived　from　it。　The　manifold　nature　of　things　is　only　an
infinitely　various　mode　of　limiting　the　conception　of　the　highest
reality；　which　is　their　mon　substratum；　just　as　all　figures　are
possible　only　as　different　modes　of　limiting　infinite　space。　The
object　of　the　ideal　of　reason…　an　object　existing　only　in　reason
itself…　is　also　termed　the　primal　being　（ens　originarium）；　as　having
no　existence　superior　to　him；　the　supreme　being　（ens　summum）；　and　as
being　the　condition　of　all　other　beings；　which　rank　under　it；　the
being　of　all　beings　（ens　entium）。　But　none　of　these　terms　indicate　the
objective　relation　of　an　actually　existing　object　to　other　things；　but
merely　that　of　an　idea　to　conceptions；　and　all　our　investigations　into
this　subject　still　leave　us　in　perfect　uncertainty　with　regard　to
the　existence　of　this　being。
　　A　primal　being　cannot　be　said　to　consist　of　many　other　beings　with
an　existence　which　is　derivative；　for　the　latter　presuppose　the
former；　and　therefore　cannot　be　constitutive　parts　of　it。　It　follows
that　the　ideal　of　the　primal　being　must　be　cogitated　as　simple。
　　The　deduction　of　the　possibility　of　all　other　things　from　this
primal　being　cannot；　strictly　speaking；　be　considered　as　a　limitation；
or　as　a　kind　of　division　of　its　reality；　for　this　would　be　regarding
the　primal　being　as　a　mere　aggregate…　which　has　been　shown　to　be
impossible；　although　it　was　so　represented　in　our　first　rough
sketch。　The　highest　reality　must　be　regarded　rather　as　the　ground　than
as　the　sum…total　of　the　possibility　of　all　things；　and　the　manifold
nature　of　things　be　based；　not　upon　the　limitation　of　the　primal　being
itself；　but　upon　the　plete　series　of　effects　which　flow　from　it。
And　thus　all　our　powers　of　sense；　as　well　as　all　phenomenal　reality；
phenomenal　reality；　may　be　with　propriety　regarded　as　belonging　to
this　series　of　effects；　while　they　could　not　have　formed　parts　of
the　idea；　considered　as　an　aggregate。　Pursuing　this　track；　and
hypostatizing　this　idea；　we　shall　find　ourselves　authorized　to
determine　our　notion　of　the　Supreme　Being　by　means　of　the　mere
conception　of　a　highest　reality；　as　one；　simple；　all…sufficient；
eternal；　and　so　on…　in　one　word；　to　determine　it　in　its
unconditioned　pleteness　by　the　aid　of　every　possible　predicate。　The
conception　of　such　a　being　is　the　conception　of　God　in　its
transcendental　sense；　and　thus　the　ideal　of　pure　reason　is　the
object…matter　of　a　transcendental　theology。
　　But；　by　such　an　employment　of　the　transcendental　idea；　we　should
be　over　stepping　the　limits　of　its　validity　and　purpose。　For　reason
placed　it；　as　the　conception　of　all　reality；　at　the　basis　of　the
plete　determination　of　things；　without　requiring　that　this
conception　be　regarded　as　the　conception　of　an　objective　existence。
Such　an　existence　would　be　purely　fictitious；　and　the　hypostatizing　of
the　content　of　the　idea　into　an　ideal；　as　an　individual　being；　is　a
step　perfectly　unauthorized。　Nay；　more；　we　are　not　even　called　upon　to
assume　the　possibility　of　such　an　hypothesis；　as　none　of　the
deductions　drawn　from　such　an　ideal　would　affect　the　plete
determination　of　things　in　general…　for　the　sake　of　which　alone　is　the
idea　necessary。
　　It　is　not　sufficient　to　circumscribe　the　procedure　and　the　dialectic
of　reason；　we　must　also　endeavour　to　discover　the　sources　of　this
dialectic；　that　we　may　have　it　in　our　power　to　give　a　rational
explanation　of　this　illusion；　as　a　phenomenon　of　the　human　mind。　For
the　ideal；　of　which　we　are　at　present　speaking；　is　based；　not　upon
an　arbitrary；　but　upon　a　natural；　idea。　The　question　hence　arises：　How
happens　it　that　reason　regards　the　possibility　of　all　things　as
deduced　from　a　single　possibility；　that；　to　wit；　of　the　highest
reality；　and　presupposes　this　as　existing　in　an　individual　and
primal　being？
　　The　answer　is　ready；　it　is　at　once　presented　by　the　procedure　of
transcendental　analytic。　The　possibility　of　sensuous　objects　is　a
relation　of　these　objects　to　thought；　in　which　something　（the
empirical　form）　may　be　cogitated　a　priori；　while　that　which
constitutes　the　matter…　the　reality　of　the　phenomenon　（that　element
which　corresponds　to　sensation）…　must　be　given　from　without；　as
otherwise　it　could　not　even　be　cogitated　by；　nor　could　its　possibility
be　presentable　to　the　mind。　Now；　a　sensuous　object　is　pletely
determined；　when　it　has　been　pared　with　all　phenomenal
predicates；　and　represented　by　means　of　these　either　positively　or
negatively。　But；　as　that　which　constitutes　the　thing　itself…　the
real　in　a　phenomenon；　must　be　given；　and　that；　in　which　the　real　of
all　phenomena　is　given；　is　experience；　one；　sole；　and　all…embracing…
the　material　of　the　possibility　of　all　sensuous　objects　must　be
presupposed　as　given　in　a　whole；　and　it　is　upon　the　limitation　of　this
whole　that　the　possibility　of　all　empirical　objects；　their　distinction
from　each　other　and　their　plete　determination；　are　based。　Now；　no
other　objects　are　presented　to　us　besides　sensuous　objects；　and
these　can　be　given　only　in　connection　with　a　possible　experience；　it
follows　that　a　thing　is　not　an　object　to　us；　unless　it　presupposes　the
whole　or　sum…total　of　empirical　reality　as　the　condition　of　its
possibility。　Now；　a　natural　illusion　leads　us　to　consider　this
principle；　which　is　valid　only　of　sensuous　objects；　as　valid　with
regard　to　things　in　general。　And　thus　we　are　induced　to　hold　the
empirical　principle　of　our　conceptions　of　the　possibility　of　things；
as　phenomena；　by　leaving　out　this　limitative　condition；　to　be　a
transcendental　principle　of　the　possibility　of　things　in　general。
　　We　proceed　afterwards　to　hypostatize　this　idea　of　the　sum…total　of
all　reality；　by　changing　the　distributive　unity　of　the　empirical
exercise　of　the　understanding　into　the　collective　unity　of　an
empirical　whole…　a　dialectical　illusion；　and　by　cogitating　this
whole　or　sum　of　experience　as　an　individual　thing；　containing　in
itself　all　empirical　reality。　This　individual　thing　or　being　is
then；　by　means　of　the　above…mentioned　transcendental　subreption；
substituted　for　our　notion　of　a　thing　which　stands　at　the　head　of
the　possibility　of　all　things；　the　real　conditions　of　whose　plete
determination　it　presents。*

　　*This　ideal　of　the　ens　realissimum…　although　merely　a　mental
representation…　is　first　objectivized；　that　is；　has　an　objective
existence　attributed　to　it；　then　hypostatized；　and　finally；　by　the
natural　progress　of　reason　to　the　pletion　of　unity；　personified；　as
we　shall　show　presently。　For　the　regulative　unity　of　experience　is　not
based　upon　phenomena　themselves；　but　upon　the　connection　of　the
variety　of　phenomena　by　the　understanding　in　a　consciousness；　and　thus
the　unity　of　the　supreme　reality　and　the　plete　determinability　of
all　things；　seem　to　reside　in　a　supreme　understanding；　and；
consequently；　in　a　conscious　intelligence。

　　　SECTION　III。　Of　the　Arguments　employed　by　Speculative　Reason　in
　　　　　　　　　　　　Proof　of　the　Existence　of　a　Supreme　Being。

　　Notwithstanding　the　pressing　necessity　which　reason　feels；　to　form
some　presupposition　that　shall　serve　the　understanding　as　a　proper
basis　for　the　plete　determination　of　its　conceptions；　the
idealistic　and　factitious　nature　of　such　a　presupposition　is　too
evident　to　allow　reason　for　a　moment　to　persuade　itself　into　a
belief　of　the　objective　existence　of　a　mere　creation　of　its　own
thought。　But　there　are　other　considerations　which　pel　reason　to
seek　out　some　resting　place　in　the　regress　from　the　conditioned　to　the
unconditioned；　which　is　not　given　as　an　actual　existence　from　the　mere
conception　of　it；　although　it　alone　can　give　pleteness　to　the
seri