The Three Critiques: The Critique of Pure Reason, The Critique of Practical Reason and The Critique of Judgment (Complete Edition). Immanuel Kant
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never fitting together into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception. Experience has therefore for a foundation, a priori principles of its form, that is to say, general rules of unity in the synthesis of phenomena, the objective reality of which rules, as necessary conditions even of the possibility of experience can which rules, as necessary conditions — even of the possibility of experience — can always be shown in experience. But apart from this relation, a priori synthetical propositions are absolutely impossible, because they have no third term, that is, no pure object, in which the synthetical unity can exhibit the objective reality of its conceptions.
Although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience. Hence those pure synthetical judgements do relate, though but mediately, to possible experience, or rather to the possibility of experience, and upon that alone is founded the objective validity of their synthesis.
While then, on the one hand, experience, as empirical synthesis, is the only possible mode of cognition which gives reality to all other synthesis; on the other hand, this latter synthesis, as cognition a priori, possesses truth, that is, accordance with its object, only in so far as it contains nothing more than what is necessary to the synthetical unity of experience.
Accordingly, the supreme principle of all synthetical judgements is: “Every object is subject to the necessary conditions of the synthetical unity of the manifold of intuition in a possible experience.”
A priori synthetical judgements are possible when we apply the formal conditions of the a priori intuition, the synthesis of the imagination, and the necessary unity of that synthesis in a transcendental apperception, to a possible cognition of experience, and say: “The conditions of the possibility of experience in general are at the same time conditions of the possibility of the objects of experience, and have, for that reason, objective validity in an a priori synthetical judgement.”
Section III. Systematic Representation of all Synthetical Principles of the Pure Understanding.
That principles exist at all is to be ascribed solely to the pure understanding, which is not only the faculty of rules in regard to that which happens, but is even the source of principles according to which everything that can be presented to us as an object is necessarily subject to rules, because without such rules we never could attain to cognition of an object. Even the laws of nature, if they are contemplated as principles of the empirical use of the understanding, possess also a characteristic of necessity, and we may therefore at least expect them to be determined upon grounds which are valid a priori and antecedent to all experience. But all laws of nature, without distinction, are subject to higher principles of the understanding, inasmuch as the former are merely applications of the latter to particular cases of experience. These higher principles alone therefore give the conception, which contains the necessary condition, and, as it were, the exponent of a rule; experience, on the other hand, gives the case which comes under the rule.
There is no danger of our mistaking merely empirical principles for principles of the pure understanding, or conversely; for the character of necessity, according to conceptions which distinguish the latter, and the absence of this in every empirical proposition, how extensively valid soever it may be, is a perfect safeguard against confounding them. There are, however, pure principles a priori, which nevertheless I should not ascribe to the pure understanding — for this reason, that they are not derived from pure conceptions, but (although by the mediation of the understanding) from pure intuitions. But understanding is the faculty of conceptions. Such principles mathematical science possesses, but their application to experience, consequently their objective validity, nay the possibility of such a priori synthetical cognitions (the deduction thereof) rests entirely upon the pure understanding.
On this account, I shall not reckon among my principles those of mathematics; though I shall include those upon the possibility and objective validity a priori, of principles of the mathematical science, which, consequently, are to be looked upon as the principle of these, and which proceed from conceptions to intuition, and not from intuition to conceptions.
In the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon. But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent. Hence the principles of the mathematical use of the categories will possess a character of absolute necessity, that is, will be apodeictic; those, on the other hand, of the dynamical use, the character of an a priori necessity indeed, but only under the condition of empirical thought in an experience, therefore only mediately and indirectly. Consequently they will not possess that immediate evidence which is peculiar to the former, although their application to experience does not, for that reason, lose its truth and certitude. But of this point we shall be better able to judge at the conclusion of this system of principles.
The table of the categories is naturally our guide to the table of principles, because these are nothing else than rules for the objective employment of the former. Accordingly, all principles of the pure understanding are:
| 1 Axioms of Intuition | |
| 2 Anticipations of Perception | 3 Analogies of Experience |
| 4 Postulates of Empirical Thought in general | |
These appellations I have chosen advisedly, in order that we might not lose sight of the distinctions in respect of the evidence and the employment of these principles. It will, however, soon appear that — a fact which concerns both the evidence of these principles, and the a priori determination of phenomena — according to the categories of quantity and quality (if we attend merely to the form of these), the principles of these categories are distinguishable from those of the two others, in as much as the former are possessed of an intuitive, but the latter of a merely discursive, though in both instances a complete, certitude. I shall therefore call the former mathematical, and the latter dynamical principles.29 It must be observed, however, that by these terms I mean just as little in the one case the principles of mathematics as those of general (physical) dynamics in the other. I have here in view merely the principles of the pure understanding, in their application to the internal sense (without distinction of the representations given therein), by means of which the sciences of mathematics and dynamics become possible. Accordingly, I have named these principles rather with reference to their application than their content; and I shall now proceed to consider them in the order in which they stand in the table.
1. Axioms of Intuition.
The principle of these is: All Intuitions are Extensive Quantities.
PROOF.
All phenomena contain, as regards their form, an intuition in space and time, which lies a priori at the foundation of all without exception. Phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous). Now the consciousness of a homogeneous manifold in intuition, in so far as thereby the representation of an object is rendered