Kant's Critique of Judgement. Immanuel Kant
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VII. OF THE AESTHETICAL REPRESENTATION OF THE PURPOSIVENESS OF NATURE.
That which in the representation of an Object is merely subjective, i.e. which decides its reference to the subject, not to the object, is its aesthetical character; but that which serves or can be used for the determination of the object (for cognition), is its logical validity. In the cognition of an object of sense both references present themselves. In the sense-representation of external things the quality of space wherein we intuite them is the merely subjective [element] of my representation (by which it remains undecided what they may be in themselves as Objects), on account of which reference the object is thought thereby merely as phenomenon. But space, notwithstanding its merely subjective quality, is at the same time an ingredient in the cognition of things as phenomena. Sensation, again (i.e. external sensation), expresses the merely subjective [element] of our representations of external things, but it is also the proper material (reale) of them (by which something existing is given), just as space is the mere form a priori of the possibility of their intuition. Nevertheless, however, sensation is also employed in the cognition of external Objects.
But the subjective [element] in a representation which cannot be an ingredient of cognition, is the pleasure or pain which is bound up with it; for through it I cognise nothing in the object of the representation, although it may be the effect of some cognition. Now the purposiveness of a thing, so far as it is represented in perception, is no characteristic of the Object itself (for such cannot be perceived), although it may be inferred from a cognition of things. The purposiveness, therefore, which precedes the cognition of an Object, and which, even without our wishing to use the representation of it for cognition, is, at the same time, immediately bound up with it, is that subjective [element] which cannot be an ingredient in cognition. Hence the object is only called purposive, when its representation is immediately combined with the feeling of pleasure; and this very representation is an aesthetical representation of purposiveness.—The only question is whether there is, in general, such a representation of purposiveness.
If pleasure is bound up with the mere apprehension (apprehensio) of the form of an object of intuition, without reference to a concept for a definite cognition, then the representation is thereby not referred to the Object, but simply to the subject; and the pleasure can express nothing else than its harmony with the cognitive faculties which come into play in the reflective Judgement, and so far as they are in play; and hence can only express a subjective formal purposiveness of the Object. For that apprehension of forms in the Imagination can never take place without the reflective Judgement, though undesignedly, at least comparing them with its faculty of referring intuitions to concepts. If now in this comparison the Imagination (as the faculty of a priori intuitions) is placed by means of a given representation undesignedly in agreement with the Understanding, as the faculty of concepts, and thus a feeling of pleasure is aroused, the object must then be regarded as purposive for the reflective Judgement. Such a judgement is an aesthetical judgement upon the purposiveness of the Object, which does not base itself upon any present concept of the object, nor does it furnish any such. In the case of an object whose form (not the matter of its representation, as sensation), in the mere reflection upon it (without reference to any concept to be obtained of it), is judged as the ground of a pleasure in the representation of such an Object, this pleasure is judged as bound up with the representation necessarily; and, consequently, not only for the subject which apprehends this form, but for every judging being in general. The object is then called beautiful; and the faculty of judging by means of such a pleasure (and, consequently, with universal validity) is called Taste. For since the ground of the pleasure is placed merely in the form of the object for reflection in general—and, consequently, in no sensation of the object, and also without reference to any concept which anywhere involves design—it is only the conformity to law in the empirical use of the Judgement in general (unity of the Imagination with the Understanding) in the subject, with which the representation of the Object in reflection, whose conditions are universally valid a priori, harmonises. And since this harmony of the object with the faculties of the subject is contingent, it brings about the representation of its purposiveness in respect of the cognitive faculties of the subject.
Here now is a pleasure, which, like all pleasure or pain that is not produced through the concept of freedom (i.e. through the preceding determination of the higher faculties of desire by pure Reason), can never be comprehended from concepts, as necessarily bound up with the representation of an object. It must always be cognised as combined with this only by means of reflective perception; and, consequently, like all empirical judgements, it can declare no objective necessity and lay claim to no a priori validity. But the judgement of taste also claims, as every other empirical judgement does, to be valid for every one; and in spite of its inner contingency this is always possible. The strange and irregular thing is that it is not an empirical concept, but a feeling of pleasure (consequently not a concept at all), which by the judgement of taste is attributed to every one—just as if it were a predicate bound up with the cognition of the Object—and which is connected with the representation thereof.
A singular judgement of experience, e.g., when we perceive a moveable drop of water in an ice-crystal, may justly claim that every one else should find it the same; because we have formed this judgement, according to the universal conditions of the determinant faculty of Judgement, under the laws of a possible experience in general. Just in the same way he who feels pleasure in the mere reflection upon the form of an object without respect to any concept, although this judgement be empirical and singular, justly claims the agreement of every one; because the ground of this pleasure is found in the universal, although subjective, condition of reflective judgements, viz., the purposive harmony of an object (whether a product of nature or of art) with the mutual relations of the cognitive faculties (the Imagination and the Understanding), a harmony which is requisite for every empirical cognition. The pleasure, therefore, in the judgement of taste is dependent on an empirical representation, and cannot be bound up a priori with any concept (we cannot determine a priori what object is or is not according to taste; that we must find out by experiment). But the pleasure is the determining ground of this judgement only because we are conscious that it rests merely on reflection and on the universal though only subjective conditions of the harmony of that reflection with the cognition of Objects in general, for which the form of the Object is purposive.
Thus the reason why judgements of taste according to their possibility are subjected to a Critique is that they presuppose a principle a priori, although this principle is neither one of cognition for the Understanding nor of practice for the Will, and therefore is not in any way determinant a priori.
Susceptibility to pleasure from reflection upon the forms of things (of Nature as well as of Art), indicates not only a purposiveness of the Objects in relation to the reflective Judgement, conformably to the concept of nature in the subject; but also conversely a purposiveness of the subject in respect of the objects according to their form or even their formlessness, in virtue of the concept of freedom. Hence the aesthetical judgement is not only related as a judgement of taste to the beautiful, but also as springing from a spiritual feeling is related to the sublime; and thus the Critique of the aesthetical Judgement must be divided into two corresponding sections.
VIII. OF THE LOGICAL REPRESENTATION OF THE PURPOSIVENESS OF NATURE
Purposiveness may be represented in an object given in experience on a merely subjective ground, as the harmony of its form—in the apprehension (apprehensio) of it prior to any concept—with the cognitive faculties, in order to unite the intuition with concepts for a cognition generally. Or it may be represented objectively as the harmony of the form of the object with the possibility of the thing itself, according to a concept of it which precedes and contains the ground of this form. We have seen that the representation of purposiveness