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the critique of pure reason-第85章

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a practical interest; as an advancement of the speculative interests

of the mind (in order; when it is convenient for itself; to break

the thread of our physical investigations; and; under pretence of

extending our cognition; connect them with transcendental ideas; by

means of which we really know only that we know nothing)… if; I say;

the empiricist rested satisfied with this benefit; the principle

advanced by him would be a maxim recommending moderation in the

pretensions of reason and modesty in its affirmations; and at the same

time would direct us to the right mode of extending the province of

the understanding; by the help of the only true teacher; experience。

In obedience to this advice; intellectual hypotheses and faith would

not be called in aid of our practical interests; nor should we

introduce them under the pompous titles of science and insight。 For

speculative cognition cannot find an objective basis any other where

than in experience; and; when we overstep its limits our synthesis;

which requires ever new cognitions independent of experience; has no

substratum of intuition upon which to build。

  But if… as often happens… empiricism; in relation to ideas;

becomes itself dogmatic and boldly denies that which is above the

sphere of its phenomenal cognition; it falls itself into the error

of intemperance… an error which is here all the more reprehensible; as

thereby the practical interest of reason receives an irreparable

injury。

  And this constitutes the opposition between Epicureanism* and

Platonism。



  *It is; however; still a matter of doubt whether Epicurus ever

propounded these principles as directions for the objective employment

of the understanding。 If; indeed; they were nothing more than maxims

for the speculative exercise of reason; he gives evidence therein a

more genuine philosophic spirit than any of the philosophers of

antiquity。 That; in the explanation of phenomena; we must proceed as

if the field of inquiry had neither limits in space nor commencement

in time; that we must be satisfied with the teaching of experience

in reference to the material of which the world is posed; that we must

not look for any other mode of the origination of events than that

which is determined by the unalterable laws of nature; and finally;

that we not employ the hypothesis of a cause distinct from the world

to account for a phenomenon or for the world itself… are principles

for the extension of speculative philosophy; and the discovery of

the true sources of the principles of morals; which; however little

conformed to in the present day; are undoubtedly correct。 At the

same time; any one desirous of ignoring; in mere speculation; these

dogmatical propositions; need not for that reason be accused of

denying them。



  Both Epicurus and Plato assert more in their systems than they know。

The former encourages and advances science… although to the

prejudice of the practical; the latter presents us with excellent

principles for the investigation of the practical; but; in relation to

everything regarding which we can attain to speculative cognition;

permits reason to append idealistic explanations of natural phenomena;

to the great injury of physical investigation。

  3。 In regard to the third motive for the preliminary choice of a

party in this war of assertions; it seems very extraordinary that

empiricism should be utterly unpopular。 We should be inclined to

believe that the common understanding would receive it with

pleasure… promising as it does to satisfy it without passing the

bounds of experience and its connected order; while transcendental

dogmatism obliges it to rise to conceptions which far surpass the

intelligence and ability of the most practised thinkers。 But in

this; in truth; is to be found its real motive。 For the common

understanding thus finds itself in a situation where not even the most

learned can have the advantage of it。 If it understands little or

nothing about these transcendental conceptions; no one can boast of

understanding any more; and although it may not express itself in so

scholastically correct a manner as others; it can busy itself with

reasoning and arguments without end; wandering among mere ideas; about

which one can always be very eloquent; because we know nothing about

them; while; in the observation and investigation of nature; it

would be forced to remain dumb and to confess its utter ignorance。

Thus indolence and vanity form of themselves strong recommendations of

these principles。 Besides; although it is a hard thing for a

philosopher to assume a principle; of which he can give to himself

no reasonable account; and still more to employ conceptions; the

objective reality of which cannot be established; nothing is more

usual with the common understanding。 It wants something which will

allow it to go to work with confidence。 The difficulty of even

comprehending a supposition does not disquiet it; because… not knowing

what comprehending means… it never even thinks of the supposition it

may be adopting as a principle; and regards as known that with which

it has become familiar from constant use。 And; at last; all

speculative interests disappear before the practical interests which

it holds dear; and it fancies that it understands and knows what its

necessities and hopes incite it to assume or to believe。 Thus the

empiricism of transcendentally idealizing reason is robbed of all

popularity; and; however prejudicial it may be to the highest

practical principles; there is no fear that it will ever pass the

limits of the schools; or acquire any favour or influence in society

or with the multitude a

  Human reason is by nature architectonic。 That is to say; it

regards all cognitions as parts of a possible system; and hence

accepts only such principles as at least do not incapacitate a

cognition to which we may have attained from being placed along with

others in a general system。 But the propositions of the antithesis are

of a character which renders the completion of an edifice of

cognitions impossible。 According to these; beyond one state or epoch

of the world there is always to be found one more ancient; in every

part always other parts themselves divisible; preceding every event

another; the origin of which must itself be sought still higher; and

everything in existence is conditioned; and still not dependent on

an unconditioned and primal existence。 As; therefore; the antithesis

will not concede the existence of a first beginning which might be

available as a foundation; a complete edifice of cognition; in the

presence of such hypothesis; is utterly impossible。 Thus the

architectonic interest of reason; which requires a unity… not

empirical; but a priori and rational… forms a natural recommendation

for the assertions of the thesis in our antinomy。

  But if any one could free himself entirely from all considerations

of interest; and weigh without partiality the assertions of reason;

attending only to their content; irrespective of the consequences

which follow from them; such a person; on the supposition that he knew

no other way out of the confusion than to settle the truth of one or

other of the conflicting doctrines; would live in a state of continual

hesitation。 Today; he would feel convinced that the human will is

free; to…morrow; considering the indissoluble chain of nature; he

would look on freedom as a mere illusion and declare nature to be

all…in…all。 But; if he were called to action; the play of the merely

speculative reason would disappear like the shapes of a dream; and

practical interest would dictate his choice of principles。 But; as

it well befits a reflective and inquiring being to devote certain

periods of time to the examination of its own reason… to divest itself

of all partiality; and frankly to communicate its observations for the

judgement and opinion of others; so no one can be blamed for; much

less prevented from; placing both parties on their trial; with

permission to end themselves; free from intimidation; before

intimidation; before a sworn jury of equal condition with

themselves… the condition of weak and fallible men。





       SECTION IV。 Of the necessity imposed upon Pure Reason

           of presenting a Solution of its Transcendental

                           Problems。



  To avow an ability to solve all problems and to answer all questions

would be a profession certain to convict any philosopher of

extravagant boasting and self…conceit; and at once to destroy the

confidence that might otherwise have been reposed in him。 There are;

however; sciences so constituted that every question arising within

their sphere must necessarily be capable of receiving an answer from

the knowledge already possessed; for the answer must be received

from the same sources whence the question arose。 In such sciences it

is not allowable to excuse ourselves on the plea of 
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