A
A^POSTERIORI 26
042 24 solely from experience is, as we say, known only <a^posteriori>, or empirically
043 21 knowledge, which is knowledge possible only <a^posteriori>, that is, through experience
066 6 the matter of all appearance is given to us <a^posteriori> only, its form must lie ready for the sensations
069 21 this representation of space a concept acquired <a^posteriori>, and derived from outer experience in general
081 16 For such certainty is not to be found in the <a^posteriori>
083 2 in our knowledge which leads to its being called <a^posteriori> knowledge, that is, empirical intuition
085 30 and these are given either <a^priori> or <a^posteriori>
092 28 empirical intuitions and empirical concepts only <a^posteriori>
119 30 than was assumed in the hypothesis, and so in an <a^posteriori> analytic manner give us back and accord with what
179 19 of which cannot therefore be demonstrated <a^posteriori>, since that would mean the complete ignoring of
189 35 which no ground is given, either <a^priori> or <a^posteriori>, sufficient to justify such judgment, and so may
202 26 <a^priori> that which may always be given <a^posteriori> in experience
208 15 though all sensations as such are given only <a^posteriori>, their property of possessing a degree can be
241 18 upon which all experience depends, but only <a^posteriori> as being concepts which are given through
241 20 their possibility must either be known <a^posteriori> and empirically, or it cannot be known at all
506 5 that knowledge of this object is also possible <a^posteriori>
581 22 only be represented in perception, and therefore <a^posteriori>
581 26 the synthesis of that which perception may give <a^posteriori>
581 38 in a specific instance; they can only do this <a^posteriori>, by means of experience, which itself is possible
582 9 concreto>, and so to know, either <a^priori> or <a^posteriori>, what are the properties of the object of the
582 12 through the construction of the concept, the <a^posteriori> method our merely empirical (mechanical)
583 29 in this manner, save only empirically, that is, <a^posteriori> (although always in accordance with these
606 3 to be completely removed, can be recognised <a^posteriori> by reference to that which, notwithstanding all
660 23 <a^priori>, and that which is obtainable only <a^posteriori> from experience -- have never been very clearly
660 37 is completely <a^priori> from what is known only <a^posteriori> -- are we to draw the line which distinguishes the
663 14 are given to our senses, that is, given in an <a^posteriori> manner
A^PRIORI 700
011 18 Any knowledge that professes to hold <a^priori> lays claim to be regarded as absolutely necessary
011 20 still more to any <determination> of all pure <a^priori> knowledge, since such determination has to serve
012 5 intelligible the objective validity of its <a^priori> concepts
014 26 These cannot be enumerated by any <a^priori> computation, but must be discovered gradually
018 6 the formal rules of all thought, whether it be <a^priori> or empirical, whatever be its origin or its
018 24 these sciences, something in them must be known <a^priori>, and this knowledge may be related to its object
018 30 in which reason determines its object completely <a^priori>, namely, the <pure> part -- however much or little
018 39 knowledge, have to determine their objects <a^priori>, the former doing so quite purely, the latter
019 33 in the concepts that he had himself formed <a^priori>, and had put into the figure in the construction
019 35 If he is to know anything with <a^priori> certainty he must not ascribe to the figure
021 13 which it is seeking to have, as it professes, an <a^priori> insight are those that are confirmed by our most
022 10 by establishing something in regard to them <a^priori>, by means of concepts, have, on this assumption
022 15 should be possible to have knowledge of objects <a^priori>, determining something in regard to them prior to
022 26 not see how we could know anything of the latter <a^priori>; but if the object (as object of the senses) must
022 37 same perplexity as to how I can know anything <a^priori> in regard to the objects
023 3 being given to me, and therefore as being <a^priori>
023 3 They find expression in <a^priori> concepts to which all objects of experience
023 12 new method of thought, namely, that we can know <a^priori> of things only what we ourselves put into them
023 15 the part that is occupied with those concepts <a^priori> to which the corresponding objects, commensurate
023 19 enables us to explain how there can be knowledge <a^priori>; and, in addition, to furnish satisfactory proofs
023 20 satisfactory proofs of the laws which form the <a^priori> basis of nature, regarded as the sum of the
023 29 those <concepts> and <principles> which we adopt <a^priori>, all that we can do is to contrive that they be
023 23 But this deduction of our power of knowing <a^priori>, in the first part of metaphysics, has a
024 8 to prove the truth of this first estimate of our <a^priori> knowledge of reason, namely, that such knowledge
024 34 <analysis of the metaphysician> separates pure <a^priori> knowledge into two very heterogeneous elements
025 4 and by means of knowledge that is possible <a^priori>, though only from a practical point of view, to
025 24 As regards the first point, nothing in <a^priori> knowledge can be ascribed to objects save what
027 31 from its actuality as attested by experience, or <a^priori> by means of reason
028 38 original principles, proper to our reason -- as <a^priori data> of reason, and that this would be
032 21 that is, yield strict proof from sure principles <a^priori>
032 39 namely, that it carry out its work entirely <a^priori>, to the complete satisfaction of speculative
042 12 Such knowledge is entitled <a^priori>, and distinguished from the <empirical>, which
042 22 They are therefore entitled knowledge <a^priori>; whereas, on the other hand, that which is
042 27 modes of knowledge which must have their origin <a^priori>, and which perhaps serve only to give coherence
042 32 from them, which must have arisen completely <a^priori>, independently of experience, inasmuch as they
043 3 The expression '<a^priori>' does not, however, indicate with sufficient
043 7 that we have it or are capable of having it <a^priori>, meaning thereby that we do not derive it
043 11 of his house, that he might have known <a^priori> that it would fall, that is, that he need not
043 14 But still he could not know this completely <a^priori>
043 17 what follows, therefore, we shall understand by <a^priori> knowledge, not knowledge independent of this or
043 22 <A^priori> modes of knowledge are entitled pure when there
043 24 'every alteration has its cause', while an <a^priori> proposition, is not a pure proposition, because
043 27 II. WE ARE IN POSSESSION OF CERTAIN MODES OF A^PRIORI KNOWLEDGE, AND EVEN THE COMMON UNDERSTANDING IS
043 34 thought is thought as <necessary>, it is an <a^priori> judgment; and if, besides, it is not derived from
043 37 of a necessary judgment, it is an absolutely <a^priori> judgment
044 8 derived from experience, but is valid absolutely <a^priori>
044 13 source of knowledge, namely, a faculty of <a^priori> knowledge
044 14 strict universality are thus sure criteria of <a^priori> knowledge, and are inseparable from one another
044 24 sense universal, and which are therefore pure <a^priori> judgments
045 1 such examples, it is possible to show that pure <a^priori> principles are indispensable for the possibility
045 3 of experience, and so to prove their existence <a^priori>
045 11 Such <a^priori> origin is manifest in certain concepts, no less
045 25 to admit that it has its seat in our faculty of <a^priori> knowledge
045 29 THE PRINCIPLES, AND THE EXTENT OF ALL <A^PRIORI> KNOWLEDGE
046 23 understanding can arrive at all this knowledge <a^priori>, and what extent, validity, and worth it may have
047 2 independently of experience, we can progress in <a^priori> knowledge
047 6 intuition, in being thought, can itself be given <a^priori>, and is therefore hardly to be distinguished from
047 37 Since this procedure yields real knowledge <a^priori>, which progresses in an assured and useful
048 5 foreign to them, and moreover attaches them <a^priori>
049 13 a body is extended is a proposition that holds <a^priori> and is not empirical
050 14 But in <a^priori> synthetic judgments this help is entirely lacking
051 13 character of necessity, and therefore completely <a^priori> and on the basis of mere concepts
051 15 that is, ampliative principles, all our <a^priori> speculative knowledge must ultimately rest
051 25 universality, the ground of the possibility of <a^priori> synthetic judgments, to obtain insight into the
052 2 IN ALL THEORETICAL SCIENCES OF REASON SYNTHETIC <A^PRIORI> JUDGMENTS ARE CONTAINED AS PRINCIPLES
052 19 strictly so called, are always judgments <a^priori>, not empirical; because they carry with them
052 24 it does not contain empirical, but only pure <a^priori> knowledge
054 17 <Natural science (physics) contains> a^priori <synthetic judgments as principles>
054 23 only necessary, and therefore in their origin <a^priori>, but also synthetic
054 26 and beyond the concept of matter, joining to it <a^priori> in thought something which I have not thought
054 28 analytic, but synthetic, and yet is thought <a^priori>; and so likewise are the other propositions of
054 33 indispensable science, and <ought to contain> a^priori <synthetic knowledge>
054 35 to analyse concepts which we make for ourselves <a^priori> of things, and thereby to clarify them
054 36 to clarify them analytically, but to extend our <a^priori> knowledge
054 38 that was not contained in it, and through <a^priori> synthetic judgments venture out so far that
055 3 consists, at least <in intention>, entirely of <a^priori> synthetic propositions
055 12 reason is contained in the question: How are <a^priori> synthetic judgments possible
055 26 he believed himself to have shown that such an <a^priori> proposition is entirely impossible
055 35 pure mathematics, as certainly containing <a^priori> synthetic propositions, would also not be
056 3 all those sciences which contain a theoretical <a^priori> knowledge of objects, and have therefore to
057 35 of the concepts that inhere in our reason <a^priori>, is by no means the aim of, but only a
057 37 proper, that is, the extension of its <a^priori> synthetic knowledge
057 39 in these concepts, not how we arrive at them <a^priori>
058 20 is the faculty which supplies the principles of <a^priori> knowledge
058 22 principles whereby we know anything absolutely <a^priori>
058 23 principles according to which all modes of pure <a^priori> knowledge can be acquired and actually brought
058 33 it, and if it be therefore possible completely <a^priori>
059 10 far as this mode of knowledge is to be possible <a^priori>
059 14 must contain, with completeness, both kinds of <a^priori> knowledge, the analytic no less than the
059 18 in their whole extent, the principles of <a^priori> synthesis, with which alone we are called upon to
059 23 of the value, or lack of value, of all <a^priori> knowledge
059 36 understanding, again, only in respect of its <a^priori> knowledge
059 37 These <a^priori> possessions of the understanding, since they have
060 19 contain an exhaustive analysis of the whole of <a^priori> human knowledge
060 33 The analysis of these <a^priori> concepts, which later we shall have to enumerate
061 9 the complete examination of knowledge which is <a^priori> and synthetic
061 13 other words, that it consist in knowledge wholly <a^priori>
061 15 and fundamental concepts of morality are <a^priori> knowledge, they have no place in transcendental
062 2 in so far as sensibility may be found to contain <a^priori> representations constituting the condition under
066 7 only, its form must lie ready for the sensations <a^priori> in the mind, and so must allow of being
066 13 in certain relations, must be found in the mind <a^priori>
066 21 the senses or of sensation, exists in the mind <a^priori> as a mere form of sensibility
066 23 The science of all principles of <a^priori> sensibility I call <transcendental aesthetic>
066 33 and consequently can never serve as determinate <a^priori> laws by which our judgment of taste must be
067 11 which is all that sensibility can supply <a^priori>
067 13 of sensible intuition, serving as principles of <a^priori> knowledge, namely, space and time
068 14 that which exhibits the concept <as given a^priori>
068 26 Space is a necessary <a^priori> representation, which underlies all outer
068 31 It is an <a^priori> representation, which necessarily underlies outer
068 34 propositions and the possibility of their <a^priori> construction is grounded in this <a^priori>
068 35 <a^priori> construction is grounded in this <a^priori> necessity of space
069 11 Hence it follows that an <a^priori>, and not an empirical, intuition underlies all
069 16 but only from intuition, and this indeed <a^priori>, with apodeictic certainty
070 7 the original representation of space is an <a^priori> intuition, not a concept
070 12 a principle from which the possibility of other <a^priori> synthetic knowledge can be understood
070 18 the properties of space synthetically, and yet <a^priori>
070 23 Further, this intuition must be <a^priori>, that is, it must be found in us prior to any
070 34 the concept of these objects can be determined <a^priori
071 6 the <possibility> of geometry, as a body of <a^priori> synthetic knowledge
071 20 belong, and none, therefore, can be intuited <a^priori>
071 28 all actual perceptions, and so exist in the mind <a^priori>, and how, as a pure intuition, in which all
073 1 could be entitled [at once] objective [and] <a^priori>
073 2 representation from which we can derive <a^priori> synthetic propositions, as we can from intuition
073 11 yield knowledge of any object, least of all any <a^priori> knowledge
074 17 of time were not presupposed as underlying them <a^priori>
074 23 Accordingly, they are not <a^priori> representations, but are grounded in sensation
074 26 Further, no one can have <a^priori> a representation of a colour or of any taste
074 30 of space can and must be represented <a^priori>, if concepts of figures and of their relations
075 3 Time is, therefore, given <a^priori>
075 9 of time in general, is also grounded upon this <a^priori> necessity
076 8 and that if this representation were not an <a^priori> (inner) intuition, no concept, no matter what it
076 16 of time explains the possibility of that body of <a^priori> synthetic knowledge which is exhibited in the
076 28 as their condition, and be known and intuited <a^priori> by means of synthetic propositions
076 33 represented prior to the objects, and therefore <a^priori>
077 15 (c) Time is the formal <a^priori> condition of all appearances whatsoever
077 17 intuition, is so far limited; it serves as the <a^priori> condition only of outer appearances
077 22 intuition, and so belongs to time, time is an <a^priori> condition of all appearance whatsoever
077 25 Just as I can say <a^priori> that all outer appearances are in space, and are
077 26 appearances are in space, and are determined <a^priori> in conformity with the relations of space, I can
078 13 legitimate objective validity and universality <a^priori>
080 23 two sources of knowledge, from which bodies of <a^priori> synthetic knowledge can be derived
080 27 of all sensible intuition, and so are what make <a^priori> synthetic propositions possible
080 28 But these <a^priori> sources of knowledge, being merely conditions of
081 13 represented -- they are obliged to deny that <a^priori> mathematical doctrines have any validity in
081 16 On this view, indeed, the <a^priori> concepts of space and time are merely creatures
081 33 unable to appeal to a true and objectively valid <a^priori> intuition, they can neither account for the
081 34 they can neither account for the possibility of <a^priori> mathematical knowledge, nor bring the
082 10 cannot count the concept of alteration among its <a^priori> data
082 36 The former alone can we know <a^priori>, that is, prior to all actual perception; and
085 21 in regard to both there is a large number of <a^priori> apodeictic and synthetic propositions
085 24 Since the propositions of geometry are synthetic <a^priori>, and are known with apodeictic certainty, I raise
085 30 through intuitions; and these are given either <a^priori> or <a^posteriori>
085 39 means of arriving at such knowledge, namely, in <a^priori> fashion through mere concepts or through
086 11 Is it a pure <a^priori> intuition or an empirical intuition
086 14 You must therefore give yourself an object <a^priori> in intuition, and ground upon this your synthetic
086 16 If there did not exist in you a power of <a^priori> intuition; and if that subjective condition were
086 18 same time, as regards its form, the universal <a^priori> condition under which alone the object of this
086 30 a form of your intuition, containing conditions <a^priori>, under which alone things can be outer objects to
086 33 objects determine anything whatsoever in an <a^priori> and synthetic manner
087 1 For this reason also, while much can be said <a^priori> as regards the form of appearances, nothing
090 7 in themselves, and such as would remain, as <a^priori> conditions of the existence of things, even
090 35 Here, then, in pure <a^priori> intuitions, space and time, we have one of the
091 2 of transcendental philosophy: <how are synthetic a^priori judgments possible
091 2 When in <a^priori> judgment we seek to go out beyond the given
091 4 go out beyond the given concept, we come in the <a^priori> intuitions upon that which cannot be discovered
091 5 in the concept but which is certainly found <a^priori> in the intuition corresponding to the concept
092 27 intuitions or pure concepts alone are possible <a^priori>, empirical intuitions and empirical concepts only
094 17 logic has to do, therefore, only with principles <a^priori>, and is a <canon of understanding> and of reason
095 6 and everything in it must be certain entirely <a^priori>
096 6 considers representations, be they originally <a^priori> in ourselves or only empirically given, according
096 14 Not every kind of knowledge <a^priori> should be called transcendental, but that only by
096 17 concepts) can be employed or are possible purely <a^priori>
096 19 to say, signifies such knowledge as concerns the <a^priori> possibility of knowledge, or its <a^priori>
096 19 the <a^priori> possibility of knowledge, or its <a^priori> employment
096 20 Neither space nor any <a^priori> geometrical determination of it is a
096 24 and the possibility that they can yet relate <a^priori> to objects of experience
096 31 that there may perhaps be concepts which relate <a^priori> to objects, not as pure or sensible intuitions
096 36 and reason, whereby we think objects entirely <a^priori>
097 5 and of reason solely in so far as they relate <a^priori> to objects
102 5 analytic consists in the dissection of all our <a^priori> knowledge into the elements that pure
102 16 by means of <an idea of the totality> of the <a^priori> knowledge yielded by the understanding; such an
103 10 order to investigate the possibility of concepts <a^priori> by looking for them in the understanding alone
104 27 and by which we can determine in an <a^priori> manner their systematic completeness
108 33 be of importance in the field of its pure <a^priori> knowledge
110 29 of the understanding, and therefore as affirming <a^priori>; and in this manner it expresses logical
111 12 other hand, has lying before it a manifold of <a^priori> sensibility, presented by transcendental
111 16 Space and time contain a manifold of pure <a^priori> intuition, but at the same time are conditions of
111 27 if the manifold is not empirical but is given <a^priori>, as is the manifold in space and time
111 31 of a manifold (be it given empirically or <a^priori>) is what first gives rise to knowledge
112 13 I understand that which rests upon a basis of <a^priori> synthetic unity
112 24 What must first be given -- with a view to the <a^priori> knowledge of all objects -- is the <manifold> of
113 3 understanding, and to regard them as applying <a^priori> to objects -- a conclusion which general logic is
113 6 pure concepts of the understanding which apply <a^priori> to objects of intuition in general, as, in the
113 34 that the understanding contains within itself <a^priori>
115 9 one another, yield a large number of derivative <a^priori> concepts
115 36 whole science>, so far as that science rests on <a^priori> concepts, and as dividing it systematically
116 19 Secondly, in view of the fact that all <a^priori> division of concepts must be by dichotomy, it is
118 9 categories, must, on their view, be ranked as <a^priori> concepts of objects
119 31 what has previously been thought in a synthetic <a^priori> manner
121 2 there are some which are marked out for pure <a^priori> employment, in complete independence of all
121 8 of the manner in which concepts can thus relate <a^priori> to objects I entitle their transcendental
121 16 in that they relate to objects in a completely <a^priori> manner, namely, the concepts of space and time as
122 2 But a <deduction> of the pure <a^priori> concepts can never be obtained in this manner; it
122 12 In respect to pure <a^priori> concepts the latter type of deduction is an
122 18 admitted that the only kind of deduction of pure <a^priori> knowledge which is possible is on transcendental
122 23 sources, and have explained and determined their <a^priori> objective validity
122 24 with security in knowledge that is completely <a^priori>, and has no need to beseech philosophy for any
122 30 all geometrical knowledge, grounded as it is in <a^priori> intuition, possesses immediate evidence
122 32 are given, through the very knowledge of them, <a^priori> in intuition
122 38 not of intuition and sensibility but of pure <a^priori> thought, they relate to objects universally, that
123 2 being grounded in experience, they cannot, in <a^priori> intuition, exhibit any object such as might
123 25 how the concepts of space and time, although <a^priori> modes of knowledge, must necessarily relate to
123 31 space and time are pure intuitions which contain <a^priori> the condition of the possibility of objects as
124 3 understanding need not, therefore, contain their <a^priori> conditions
124 12 It is not manifest <a^priori> why appearances should contain anything of this
124 15 is the objective validity of a concept that is <a^priori>); and it is therefore <a^priori> doubtful whether
124 16 concept that is <a^priori>); and it is therefore <a^priori> doubtful whether such a concept be not perhaps
124 20 the formal conditions of sensibility which lie <a^priori> in the mind is evident, because otherwise they
125 2 It must either be grounded completely <a^priori> in the understanding, or must be entirely given
125 28 and the representation is never possible <a^priori>
125 33 None the less the representation is <a^priori> determinant of the object, if it be the case that
126 8 alone objects can be intuited, does actually lie <a^priori> in the mind as the formal ground of the objects
126 12 The question now arises whether <a^priori> concepts do not also serve as antecedent
126 21 thus underlie all empirical knowledge as its <a^priori> conditions
126 22 The objective validity of the categories as <a^priori> concepts rests, therefore, on the fact that, so
126 25 They relate of necessity and <a^priori> to objects of experience, for the reason that
126 28 The transcendental deduction of all <a^priori> concepts has thus a principle according to which
126 30 namely, that they must be recognised as <a^priori> conditions of the possibility of experience
127 12 was necessary that these concepts should have an <a^priori> origin
127 30 are grounded (1) the <synopsis> of the manifold <a^priori> through sense; (2) the <synthesis> of this
127 34 which concerns the form alone, and is possible <a^priori>
128 2 agree, cannot be reconciled with the scientific <a^priori> knowledge which we do actually possess, namely
129 4 Section 2 THE <A^PRIORI> GROUNDS OF THE POSSIBILITY OF EXPERIENCE
129 8 experience, should be produced completely <a^priori> and should relate to an object, is altogether
129 13 An <a^priori> concept which did not relate to experience would
129 17 Pure <a^priori> concepts, if such exist, cannot indeed contain
129 19 yet, none the less, they can serve solely as <a^priori> conditions of a possible experience
129 23 are possible, we must enquire what are the <a^priori> conditions upon which the possibility of
130 10 But the <elements> of all modes of <a^priori> knowledge, even of capricious and incongruous
130 13 since in that case they would not be knowledge <a^priori>, must none the less always contain the pure
130 14 must none the less always contain the pure <a^priori> conditions of a possible experience and of an
130 18 The concepts which thus contain <a^priori> the pure thought involved in every experience, we
130 28 the subjective sources which form the <a^priori> foundation of the possibility of experience
131 22 through inner causes, whether they arise <a^priori>, or being appearances have an empirical origin
132 4 synthesis of apprehension must also be exercised <a^priori>, that is, in respect of representations which are
132 5 For without it we should never have <a^priori> the representations either of space or of time
132 35 There must then be something which, as the <a^priori> ground of a necessary synthetic unity of
133 4 For if we can show that even our purest <a^priori> intuitions yield no knowledge, save in so far as
133 9 grounded, antecedently to all experience, upon <a^priori> principles; and we must assume a pure
133 29 of knowledge whatsoever -- of those that are pure <a^priori> no less than of those that are empirical -- the
134 36 or arbitrary, and which determines them <a^priori> in some definite fashion
135 14 as makes the reproduction of the manifold <a^priori> necessary, and renders possible a concept in
136 23 the purest objective unity, namely, that of the <a^priori> concepts (space and time), is only possible
136 26 numerical unity of this apperception is thus the <a^priori> ground of all concepts, just as the manifoldness
136 27 as the manifoldness of space and time is the <a^priori> ground of the intuitions of sensibility
137 6 representations, and indeed think this identity <a^priori>, if it did not have before its eyes the identity
137 10 possible their interconnection according to <a^priori> rules
137 33 Since this unity must be regarded as necessary <a^priori> -- otherwise knowledge would be without an object
137 38 are to be given to us, must stand under those <a^priori> rules of synthetical unity whereby the
138 8 the Possibility of the Categories, as Knowledge> a^priori
138 29 The <a^priori> conditions of a possible experience in general
138 36 in general for appearances, and have therefore <a^priori> objective validity
139 8 in which alone apperception can demonstrate <a^priori> its complete and necessary identity
139 12 concepts>; and without such unity, which has its <a^priori> rule, and which subjects the appearances to
139 26 sequence is necessary, nor that we can argue <a^priori> and with complete universality from the
140 3 identity is inseparable from it, and is <a^priori> certain
140 8 knowledge, the appearances are subject to <a^priori> conditions, with which the synthesis of their
140 26 for this very reason this unity can be known <a^priori>, and therefore as necessary
141 6 IN GENERAL, AND THE POSSIBILITY OF KNOWING THEM <A^PRIORI>
141 14 But all of them are likewise <a^priori> elements or foundations, which make this
141 20 But all perceptions are grounded <a^priori> in pure intuition (in time, the form of their
141 34 We are conscious <a^priori> of the complete identity of the self in respect
142 4 This principle holds <a^priori>, and may be called the transcendental principle
142 11 includes a synthesis, and if the former is to be <a^priori> necessary, the synthesis must also be <a^priori>
142 12 <a^priori> necessary, the synthesis must also be <a^priori>
142 13 to the pure synthesis of imagination, as an <a^priori> condition of the possibility of all combination
142 27 the manifold (of consciousness), which is known <a^priori>, and so yields the ground for synthetic
142 27 and so yields the ground for synthetic <a^priori> propositions which concern pure thought, just as
143 1 synthesis of the imagination can take place <a^priori>; the reproductive rests upon empirical conditions
143 8 of intuitions it is directed exclusively to the <a^priori> combination of the manifold; and the unity of
143 10 called transcendental, if it is represented as <a^priori> necessary in relation to the original unity of
143 15 of possible experience must be represented <a^priori>
143 20 In the understanding there are then pure <a^priori> modes of knowledge which contain the necessary
145 17 ground (that is, one that can be comprehended <a^priori>, antecedently to all empirical laws of the
145 37 of a synthesis in imagination which is grounded <a^priori> on rules
145 38 Since the imagination is itself a faculty of <a^priori> synthesis, we assign to it the title, productive
146 21 the shape of a triangle, it is, though exercised <a^priori>, always in itself sensible
146 26 A pure imagination, which conditions all <a^priori> knowledge, is thus one of the fundamental
147 17 has to be a necessary one, that is, has to be an <a^priori> certain unity of the connection of appearances
147 19 such synthetic unity could not be established <a^priori> if there were not subjective grounds of such
147 20 not subjective grounds of such unity contained <a^priori> in the original cognitive powers of our mind, and
148 3 these, under which the others all stand, issue <a^priori> from the understanding itself
148 21 appearances, as possible experiences, thus lie <a^priori> in the understanding, and receive from it their
149 10 The objective validity of the pure <a^priori> concepts is thereby made intelligible, and their
149 16 deal were things in themselves, we could have no <a^priori> concepts of them
149 20 us), our concepts would be merely empirical, not <a^priori>
149 27 not merely possible, but necessary, that certain <a^priori> concepts should precede empirical knowledge of
150 4 such knowledge, and itself constitutes a formal <a^priori> knowledge of all objects, so far as they are
150 9 Pure concepts of understanding are thus <a^priori> possible, and, in relation to experience, are
151 10 and the form of this intuition can lie <a^priori> in our faculty of representation, without being
152 17 This unity, which precedes <a^priori> all concepts of combination, is not the category
153 17 in order to indicate the possibility of <a^priori> knowledge arising from it
154 14 of the manifold of intuitions, as generated <a^priori>, is thus the ground of the identity of
154 15 identity of apperception itself, which precedes <a^priori> all <my> determinate thought
154 20 itself is nothing but the faculty of combining <a^priori>, and of bringing the manifold of given
155 16 amounts to saying, that I am conscious to myself <a^priori> of a necessary synthesis of representations -- to
156 24 knowledge; it supplies only the manifold of <a^priori> intuition for a possible knowledge
158 8 the pure synthesis of understanding which is the <a^priori> underlying ground of the empirical synthesis
160 27 is subject to a pure self-consciousness <a^priori>, just as is empirical intuition to a pure
160 28 sensible intuition, which likewise takes place <a^priori>
161 8 Only thus, by demonstration of the <a^priori> validity of the categories in respect of all
161 28 of our understanding, that it can produce <a^priori> unity of apperception solely by means of the
162 17 determination of pure intuition we can acquire <a^priori> knowledge of objects, as in mathematics, but only
162 28 of understanding, even when they are applied to <a^priori> intuitions, as in mathematics, yield knowledge
164 17 and is thereby the ground of the possibility of <a^priori> knowledge, so far as such knowledge rests on the
164 20 But since there lies in us a certain form of <a^priori> sensible intuition, which depends on the
164 26 unity of the apperception of the manifold of <a^priori sensible intuition> -- that being the condition
164 32 for it is solely of appearances that we can have <a^priori> intuition
164 34 intuition, which is possible and necessary <a^priori>, may be entitled <figurative> synthesis
165 2 are <transcendental>, not merely as taking place <a^priori>, but also as conditioning the possibility of
165 3 also as conditioning the possibility of other <a^priori> knowledge
165 17 and which is therefore able to determine sense <a^priori> in respect of its form in accordance with the
165 19 a faculty which determines the sensibility <a^priori>; and its synthesis of intuitions, conforming as
165 32 nothing to the explanation of the possibility of <a^priori> knowledge
167 35 fact that something is movable cannot be known <a^priori>, but only through experience
169 30 and such intuition is conditioned by a given <a^priori> form, namely, time, which is sensible and belongs
170 5 In the <metaphysical deduction> the <a^priori> origin of the categories has been proved through
170 8 deduction> we have shown their possibility as <a^priori> modes of knowledge of objects of an intuition in
170 11 have now to explain the possibility of knowing <a^priori>, by means of <categories>, whatever objects may
170 18 must be subject to laws which have their origin <a^priori> in the understanding alone
170 25 In the representations of space and time we have <a^priori forms> of outer and inner sensible intuition; and
170 29 But space and time are represented <a^priori> not merely as <forms> of sensible intuition, but
171 4 in space or in time must conform, is given <a^priori> as the condition of the synthesis of all
171 14 of experience, and are therefore valid <a^priori> for all objects of experience
171 31 first <given> as intuitions, the unity of this <a^priori> intuition belongs to space and time, and not to
171 37 and is contained in the category completely <a^priori>
172 9 Now this synthetic unity, as a condition <a^priori> under which I combine the manifold of an
172 19 Categories are concepts which prescribe laws <a^priori> to appearances, and therefore to nature, the sum
172 25 its pattern; that is, how they can determine <a^priori> the combination of the manifold of nature, while
172 29 nature must agree with the understanding and its <a^priori> form, that is, with its faculty of <combining>
172 32 themselves must agree with the form of <a^priori> sensible intuition
173 21 mere categories, to prescribe to appearances any <a^priori> laws other than those which are involved in a
173 28 we must resort to experience; but it is the <a^priori> laws that alone can instruct us in regard to
174 1 <Conse><quently, there can be no> a^priori <knowledge, except of objects of possible
174 7 elements in knowledge, and both are found in us <a^priori>
174 12 of pure sensible intuition); for since they are <a^priori> concepts, and therefore independent of experience
174 25 are neither <self-thought> first principles <a^priori> of our knowledge nor derived from experience, but
175 25 understanding, and therewith of all theoretical <a^priori> knowledge, as principles of the possibility of
176 16 its established rules, which can be discovered <a^priori>, simply by analysing the actions of reason into
176 22 of those modes of knowledge which are pure and <a^priori>, it cannot follow general logic in this division
177 5 hand, in its endeavours to determine something <a^priori> in regard to objects and so to extend knowledge
177 12 understanding, which contain the condition for <a^priori> rules
179 2 sphere of the understanding in the field of pure <a^priori> knowledge, philosophy is by no means necessary
179 14 concept of understanding, it can also specify <a^priori> the instance to which the rule is to be applied
179 18 with concepts which have to relate to objects <a^priori>, and the objective validity of which cannot
179 31 judgments which under these conditions follow <a^priori> from pure concepts of understanding, and which
179 32 pure concepts of understanding, and which lie <a^priori> at the foundation of all other modes of knowledge
181 14 connection of all representations, contains an <a^priori> manifold in pure intuition
181 18 unity, in that it is universal and rests upon an <a^priori> rule
181 30 conditions of a possible experience they relate <a^priori> solely to appearances, or whether, as conditions
182 3 of our sensibility; and finally, that pure <a^priori> concepts, in addition to the function of
182 5 expressed in the category, must contain <a^priori> certain formal conditions of sensibility, namely
183 13 a product and, as it were, a monogram, of pure <a^priori> imagination, through which, and in accordance
183 26 far as these representations are to be connected <a^priori> in one concept in conformity with the unity of
185 31 The schemata are thus nothing but <a^priori> determinations of time in accordance with rules
186 8 As the grounds of an <a^priori> necessary unity that has its source in the
188 11 under this critical provision, actually achieves <a^priori>
188 14 categories to possible experience that all pure <a^priori> knowledge of understanding has to be constituted
188 18 Principles <a^priori> are so named not merely because they contain in
189 11 Nevertheless, since they too are synthetic <a^priori> judgments, their possibility must receive
189 15 their possibility, as cases of evident <a^priori> knowledge, has to be rendered conceivable, and to
189 34 in a manner for which no ground is given, either <a^priori> or <a^posteriori>, sufficient to justify such
192 2 if in treating of the possibility of synthetic <a^priori> judgments we also take account of the conditions
192 25 are contained, namely, inner sense and its <a^priori> form, time
192 30 and since all three contain the sources of <a^priori> representations, they must also account for the
193 11 that they are represented in the mind completely <a^priori>, would yet be without objective validity
193 20 then, what gives objective reality to all our <a^priori> modes of knowledge
193 28 Experience depends, therefore, upon <a^priori> principles of its form, that is, upon universal
193 33 Apart from this relation synthetic <a^priori> principles are completely impossible
193 36 Although we know <a^priori> in synthetic judgments a great deal regarding
194 14 this latter [type of synthesis], as knowledge <a^priori>, can possess truth, that is, agreement with the
194 21 Synthetic <a^priori> judgements are thus possible when we relate the
194 22 possible when we relate the formal conditions of <a^priori> intuition, the synthesis of imagination and the
194 28 they have objective validity in a synthetic <a^priori> judgment
195 8 of a determination from grounds which are valid <a^priori> and antecedently to all experience
195 22 But there are pure <a^priori> principles that we may not properly ascribe to
195 29 deduction of the possibility of such synthetic <a^priori> knowledge, must always carry us back to the pure
195 33 principles upon which the possibility and <a^priori> objective validity of mathematics are grounded
196 4 The <a^priori> conditions of intuition are absolutely necessary
196 10 will also indeed possess the character of <a^priori> necessity, but only under the condition of
196 33 become clear that the principles involved in the <a^priori> determination of appearances according to the
196 37 their evidential force and as regards their <a^priori> application to appearances
198 1 and time, which conditions them, one and all, <a^priori>
198 34 <heterogeneous>, is yet represented as combined <a^priori>
198 38 and their <metaphysical> connection in the <a^priori> faculty of knowledge
199 12 which formulate the conditions of sensible <a^priori> intuition under which alone the schema of a pure
199 28 they are not] axioms, [for these] have to be <a^priori synthetic> propositions
200 16 mathematics of appearances greatly enlarges our <a^priori> knowledge
201 6 knowledge of any kind could be obtained of them <a^priori>, and nothing therefore could be known of them
201 27 former completely vanishing and a merely formal <a^priori> consciousness of the manifold in space and time
202 15 of which I am enabled to know and determine <a^priori> what belongs to empirical knowledge may be
202 19 matter of perception) which can never be known <a^priori>, and which therefore constitutes the distinctive
202 21 the distinctive difference between empirical and <a^priori> knowledge, it follows that sensation is just that
202 25 of appearances, since they represent <a^priori> that which may always be given <a^posteriori> in
202 29 having to be given), something that can be known <a^priori>, this will, in a quite especial sense, deserve to
205 11 of a certain given state, may be possible, the <a^priori> understanding casts no light; and this not merely
205 13 insight is lacking to us in many other cases of <a^priori> knowledge), but because alterableness is to be
207 22 that such interpretation can be based on an <a^priori> principle of the understanding
207 34 of solution, how the understanding can thus in <a^priori> fashion pronounce synthetically upon appearances
208 1 merely empirical, and cannot be represented <a^priori>
208 16 property of possessing a degree can be known <a^priori>
208 17 that of magnitudes in general we can know <a^priori> only a single <quality>, namely, that of
208 19 quality (the real in appearances) we can know <a^priori> nothing save [in regard to] their intensive
208 32 are, as regards their existence, subject <a^priori> to rules determining their relation to one
209 20 only through concepts that connect them <a^priori>
209 32 And since this unity lies <a^priori> at the foundation of empirical consciousness, it
209 37 (the sum of all representations), and indeed <a^priori> to its form, that is, to the time-order of the
210 1 This is demanded by the <a^priori> transcendental unity of apperception, to which
210 5 of all perceptions, as thus determined <a^priori>, is the law, that all empirical
210 14 apprehended in appearance can be so determined <a^priori> that the rule of its synthesis can at once give
210 16 to say, can bring into being, this [element of] <a^priori> intuition in every example that comes before us
210 18 of appearances cannot, however, be thus known <a^priori>; and even granting that we could in any such
210 30 For instance, I can determine <a^priori>, that is, can construct, the degree of sensations
210 35 bring the <existence> of appearances under rules <a^priori>
211 14 and from three given members we can obtain <a^priori> knowledge only of the relation to a fourth, not
211 29 not indeed in certainty -- both have certainty <a^priori> -- but in the nature of their evidence, that is
212 4 to know anything of them synthetically <a^priori>
212 6 in the furtherance of which the sole function of <a^priori> principles must ultimately consist, is simply our
214 39 laws of nature which are pure and completely <a^priori>
215 6 is, from concepts, since it concerns a synthetic <a^priori> proposition
223 29 and necessity of the rule would not be grounded <a^priori>, but only on induction, they would be merely
223 31 It is with these, as with other pure <a^priori> representations -- for instance, space and time
224 3 experience itself, and has therefore preceded it <a^priori>
226 5 the preceding appearances, a position determined <a^priori> in time
226 6 would not accord with time itself, which [in] <a^priori> [fashion] determines the position of all its
226 17 series of possible perceptions as is met with <a^priori> in time -- the form of inner intuition wherein all
228 34 concerned solely with the sources of synthetic <a^priori> knowledge, must not be complicated through the
230 20 follow in the next moment -- of this we have not, <a^priori>, the least conception
230 30 (the happening), can still be considered <a^priori> according to the law of causality and the
232 5 knowledge of nature, can be possible completely <a^priori>
232 30 This reveals the possibility of knowing <a^priori> a law of alterations, in respect of their form
232 33 given, must certainly be capable of being known <a^priori>
232 35 therefore, in which time contains the sensible <a^priori> condition of the possibility of a continuous
232 37 by virtue of the unity of apperception, is the <a^priori> condition of the possibility of a continuous
237 9 determines the position [in a manner that is] <a^priori> and valid for each and every time
237 15 first make a nature possible, and these laws are <a^priori>
237 25 must lie, in <one> nature, because without this <a^priori> unity no unity of experience, and therefore no
237 31 to be followed in every other attempt to prove <a^priori> propositions that are intellectual and at the
238 10 apperception of all appearances, we have found <a^priori> conditions of complete and necessary
238 14 it we have also found rules of synthetic unity <a^priori>, by means of which we can anticipate experience
240 5 it is an <empirical concept>, or as being an <a^priori> condition upon which experience in general in its
240 10 an object which is thought through a synthetic <a^priori> concept, if not from the synthesis which
240 23 And since these contain <a^priori> in themselves the form of experience in general
241 2 through the fact that these concepts express <a^priori> the relations of perceptions in every experience
241 17 can acquire the character of possibility not in <a^priori> fashion, as conditions upon which all experience
242 2 in view only the possibility of things through <a^priori> concepts; and I maintain the thesis that their
242 10 a matter of fact, give it an object completely <a^priori>, that is, can construct it
242 16 That space is a formal <a^priori> condition of outer experiences, that the
242 34 as object, and therefore can do so completely <a^priori>
243 16 and, consequently, comparatively speaking, in an <a^priori> manner, if only it be bound up with certain
246 24 from outer experience, but is presupposed <a^priori> as a necessary condition of determination of time
247 25 object of the senses cannot be known completely <a^priori>, but only comparatively <a^priori>, relatively to
247 26 completely <a^priori>, but only comparatively <a^priori>, relatively to some other previously given
248 8 law that everything which happens is determined <a^priori> through its cause in the [field of] appearance
248 18 the possibility grounded upon it of inferring <a^priori> from a given existence (a cause) to another
248 25 mundo non datur casus>) is therefore an <a^priori> law of nature
250 3 as well as of apperception, prescribes <a^priori> to experience in general the rules which alone
251 34 Whenever, therefore, an <a^priori> determination is synthetically added to the
253 31 existence of the contingent, that is, are unable <a^priori> through the understanding to know the existence
256 8 For this already contains in itself <a^priori> formal outer relations as conditions of the
256 26 understanding are nothing more than principles <a^priori> of the possibility of experience, and to
256 27 of experience, and to experience alone do all <a^priori> synthetic propositions relate -- indeed, their
258 5 of pure understanding, whether constitutive <a^priori>, like the mathematical principles, or merely
258 12 for a possible knowledge, must already stand <a^priori> in relation to, and in agreement with, that
258 14 these rules of understanding are not only true <a^priori>, but are indeed the source of all truth (that is
259 29 a pure intuition can indeed precede the object <a^priori>, even this intuition can acquire its object, and
259 32 them all principles, even such as are possible <a^priori>, relate to empirical intuitions, that is, to the
260 2 itself, are generated in the mind completely <a^priori>, they would mean nothing, were we not always able
260 9 of a figure, which, although produced <a^priori>, is an appearance present to the senses
260 14 The concept itself is always <a^priori> in origin, and so likewise are the synthetic
264 10 that the most the understanding can achieve <a^priori> is to anticipate the form of a possible
264 17 supply, in systematic doctrinal form, synthetic <a^priori> knowledge of things in general (for instance, the
265 12 pure category does not suffice for a synthetic <a^priori> principle, that the principles of pure
265 15 of possible experience there can be no synthetic <a^priori> principles
266 7 contain the merely logical faculty of uniting <a^priori> in one consciousness the manifold given in
267 30 exposition of appearance, and that even in their <a^priori> application they relate only to the formal
269 5 unity they can determine, by means of general <a^priori> connecting concepts, only because of the mere
278 12 a duty from which nobody who wishes to make any <a^priori> judgments about things can claim exemption
281 5 quite specific subjective condition, which lies <a^priori> at the foundation of all perception, as its
284 16 the empirical condition of this conflict in an <a^priori> rule, since it takes account of the opposition in
298 18 In the case of pure <a^priori> judgments this is a task which falls to be
301 26 between two points) are instances of universal <a^priori> knowledge, and are therefore rightly called
301 40 the understanding presents us with universal <a^priori> propositions of this kind, they can also be
302 6 For they would not even be possible <a^priori>, if we were not supported by pure intuition (in
303 9 give to the manifold knowledge of the latter an <a^priori> unity by means of concepts, a unity which may be
304 15 through the predicate of the rule, and so <a^priori> through <reason> (the conclusion)
305 29 in itself, that is, does pure reason, contain <a^priori> synthetic principles and rules, and in what may
307 2 thereby must yield material for many synthetic <a^priori> propositions
308 8 Concepts of understanding are also thought <a^priori> antecedently to experience and for the sake of
308 15 inferences, and they are not preceded by any <a^priori> concepts of objects from which they could be
311 34 only the latter was pure and given completely <a^priori>
315 7 knowledge may in itself contain original pure <a^priori> concepts, which represent objects prior to all
315 15 categories, will contain the origin of special <a^priori> concepts, which we may call pure concepts of
315 23 being itself a judgment which is determined <a^priori> in the whole extent of its conditions
320 24 in themselves as determined synthetically <a^priori>, in relation to one or other of the functions of
321 33 assumption is the judgment before us possible <a^priori>: whereas on the side of the conditioned, in
322 17 announces its knowledge as being determined <a^priori> and as necessary, either in itself, in which case
322 29 dialectic which has to contain, completely <a^priori>, the origin of certain modes of knowledge derived
324 33 series of the conditions, and to present it <a^priori> to the understanding
332 12 this: we must assign to things, necessarily and <a^priori>, all the properties that constitute the
336 15 of being known synthetically and completely <a^priori> from mere concepts -- not, at least, if he
336 16 he understands the ground of the possibility of <a^priori> synthetic propositions, as above explained
341 28 in time; and this, indeed, is why it is valid <a^priori>
348 24 Space and time are indeed <a^priori> representations, which dwell in us as forms of
349 16 what is real in intuitions cannot be invented <a^priori>
353 3 difference In the latter science much that is <a^priori> can be synthetically known from the mere concept
353 5 but in the former nothing whatsoever that is <a^priori> can be known synthetically from the concept of a
353 24 to all experience), might as intuition yield <a^priori> synthetic propositions
363 1 I have no <a^priori> knowledge wherewith to reply
363 18 of the possibility of thought in general and <a^priori>, they could not contain any such non-empirical
370 19 critique, if there were a possibility of proving <a^priori> that all thinking beings are in themselves simple
370 30 is, as such, a simple substance', is a synthetic <a^priori> proposition; it is synthetic in that it goes
370 33 being] the mode of [its] existence: it is <a^priori>, in that it adds to the concept a predicate (that
370 36 It would then follow that <a^priori> synthetic propositions are possible and
382 34 merely logical rules, but which while holding <a^priori> also concern our existence -- ground for regarding
382 35 regarding ourselves as <legislating> completely <a^priori> in regard to our own <existence>, and as
383 2 of our existence there is contained a something <a^priori>, which can serve to determine our existence -- the
388 11 to a given present, the antecedents can be <a^priori> distinguished as conditions (the past) from the
396 19 abstract synthesis can never be given in any <a^priori> intuition, and they are so constituted that what
401 30 that void, and consequently space in general as <a^priori> condition of the possibility of appearances, be
405 27 the original intuition of space, and how can the <a^priori> determinations of space fail to be directly
410 27 place without a cause <sufficiently> determined <a^priori>
413 21 occurs, you would never be able to excogitate <a^priori> the possibility of such a ceaseless sequence of
422 18 series of synthetic presuppositions which impose <a^priori> limitations on the empirical synthesis
425 4 of the conditioned can be grasped completely <a^priori>
430 3 the demand not for empirical but for pure <a^priori> unity of reason -- forms a natural recommendation
455 5 from pure reason -- an axiom which determined <a^priori> the objects in themselves
479 14 succeeded, since we cannot from mere concepts <a^priori> know the possibility of any real ground and its
483 34 completion of the empirical series but on pure <a^priori> concepts
487 24 at complete determination in accordance with <a^priori> rules
488 16 Presupposing this sum as being an <a^priori> condition, it proceeds to represent everything as
488 26 which in turn is regarded as containing <a^priori> the data <for the particular possibility> of each
489 22 as a concept that is completely determinate <a^priori>
489 28 with reference to such content as can be thought <a^priori> as belonging to them, we find that through some
491 15 of a reality in general cannot be divided <a^priori>, because without experience we do not know any
494 6 (namely, the empirical form) can be thought <a^priori>, while that which constitutes the matter, reality
496 18 necessity -- not for the purpose of inferring <a^priori> from the concept the existence of that for which
497 6 alone reason is in a position, by means of an <a^priori> concept, to know, in regard to any being, that it
500 4 from all experience, and argue completely <a^priori>, from mere concepts, to the existence of a
502 5 that, by the simple device of forming an <a^priori> concept of a thing in such a manner as to include
503 11 absence of contradiction I have, through pure <a^priori> concepts alone, no criterion of impossibility
506 26 since it would have to be known in a completely <a^priori> manner
507 9 possibility of which we are unable to determine <a^priori>
507 12 plumed himself on achieving -- the comprehension <a^priori> of the possibility of this sublime ideal being
507 30 this necessity must be unconditioned and certain <a^priori>, reason had not, in consequence, been forced to
507 33 enable us to know an existence in a completely <a^priori> manner
508 32 really begins with experience, and is not wholly <a^priori> or ontological
509 11 concept which determines a thing completely <a^priori>, namely, the concept of the <ens realissimum>
509 30 proof, which puts its entire trust in pure <a^priori> concepts
511 1 since this proposition is determined from its <a^priori> concepts alone, the mere concept of the <ens
512 9 to prove the existence of a necessary being <a^priori> through mere concepts
512 31 it enables me to infer this absolute necessity <a^priori>
512 37 of the supreme being satisfies all questions <a^priori> which can be raised regarding the inner
515 31 have arrived at an explanation which is complete <a^priori>; the other forbids us ever to hope for this
517 31 in its own right, and as an object given <a^priori> in itself
526 24 employment of reason is that by which I know <a^priori> (as necessary) that something is, and the
526 25 is, and the practical that by which it is known <a^priori> what ought to happen
527 4 to this determinate condition, is itself known <a^priori> to be absolutely necessary
527 16 necessary or rather as <needful>; in itself and <a^priori> it is an arbitrary presupposition, assumed by us
527 20 thing were to be known, this could only be from <a^priori> concepts, and never by positing it as a cause
529 10 answers exclusively based on concepts that are <a^priori>, without the least empirical admixture
529 16 Now as we have already proved, synthetic <a^priori> knowledge is possible only in so far as it
530 10 task of extending our knowledge entirely <a^priori>, and of carrying it into a realm where no
534 12 and which contains the conditions that determine <a^priori> for every part its position and relation to the
536 7 we can in a certain measure postulate this unity <a^priori>, without reference to any such special interest
537 35 principle whereby such a systematic unity is <a^priori> assumed to be necessarily inherent in the objects
539 40 we are not in a position to determine in <a^priori> fashion its degree); for in the absence of
545 38 reaching them -- they yet possess, as synthetic <a^priori> propositions, objective but indeterminate
546 10 which there can be no experience, possible <a^priori>
547 3 Now since every principle which prescribes <a^priori> to the understanding thoroughgoing unity in its
549 27 We cannot employ an <a^priori> concept with any certainty without having first
559 1 psychological concept ('I'), which contains <a^priori> a certain form of thought, namely, the unity of
564 2 most complete purposiveness cannot be presupposed a^priori <in> nature, that is, <as belonging to its
564 6 that, as absolutely necessary, must be knowable <a^priori
564 8 not known merely empirically but is presupposed <a^priori> (although in an indeterminate manner), be
569 23 in respect of all three elements it possesses <a^priori> sources of knowledge, which on first
577 11 To <construct> a concept means to exhibit <a^priori> the intuition which corresponds to the concept
577 21 empirical intuition -- in both cases completely <a^priori>, without having borrowed the pattern from any
577 32 even in the single instance, though still always <a^priori> and by means of reason
578 6 allows of being constructed, that is, exhibited <a^priori> in intuition; whereas qualities cannot be
578 11 we can never come into possession of it <a^priori> out of our own resources, and prior to the
578 29 but only in an intuition which it presents <a^priori>, that is, which it has constructed, and in which
579 37 other by means of intuitions which he exhibits <a^priori> in accordance with concepts
580 6 those synthetic propositions that can be known <a^priori>
581 6 Now an <a^priori> concept, that is, a concept which is not
581 9 of possible intuitions which are not given <a^priori>
581 11 can indeed make use of it in forming synthetic <a^priori> judgments, but only discursively in accordance
581 14 The only intuition that is given <a^priori> is that of the mere form of appearances, space
581 16 of space and time, as quanta, can be exhibited <a^priori> in intuition, that is, constructed, either in
581 22 The only concept which represents <a^priori> this empirical content of appearances is the
581 24 is the concept of a <thing> in general, and the <a^priori> synthetic knowledge of this thing in general can
581 27 It can never yield an <a^priori> intuition of the real object, since this must
581 30 intuition of which does not admit of being given <a^priori>, are transcendental
581 33 but only in accordance with concepts that are <a^priori>
581 36 which is incapable of intuitive representation <a^priori> (that is, of perceptions)
581 37 But these synthetic principles cannot exhibit <a^priori> any one of their concepts in a specific instance
582 9 <in concreto>, and so to know, either <a^priori> or <a^posteriori>, what are the properties of the
582 10 The <a^priori> method gives us our rational and mathematical
582 23 to construct the concept, that is, to give it <a^priori> in intuition, and in this way to obtain knowledge
582 29 which, as being empirical, cannot be given <a^priori>
582 30 since the synthesis is thus unable to advance <a^priori>, beyond the concept, to the corresponding
582 41 intuitions, and so do not permit of being <given a^priori>
583 5 knowledge, it yet gives us no intuition <a^priori>
583 8 resemble each other in the universality and <a^priori> origin of their knowledge, in outcome they are
583 12 which can be known and determined completely <a^priori>, and the matter (the physical element) or content
583 18 otherwise than empirically, we can have nothing <a^priori> except indeterminate concepts of the synthesis of
583 21 formal element, we can determine our concepts in <a^priori> intuition, inasmuch as we create for ourselves
583 33 and since the concepts here relate to an <a^priori> intuition, they are for this very reason
583 34 they are for this very reason themselves <a^priori> and can be given in a quite determinate fashion
584 12 But the determination of an intuition <a^priori> in space (figure), the division of time
584 23 its concepts in intuitions, which it can provide <a^priori>, and by which it becomes, so to speak, master of
584 25 philosophy is all at sea when it seeks through <a^priori> discursive concepts to obtain insight in regard
584 26 to the natural world, being unable to intuit <a^priori> (and thereby to confirm) their reality
586 25 place, it is also true that no concept given <a^priori>, such as substance, cause, right, equity, etc
587 7 neither empirical concepts nor concepts given <a^priori> allow of definition, the only remaining kind of
587 22 contain an arbitrary synthesis that admits of <a^priori> construction
587 24 For the object which it thinks it exhibits <a^priori> in intuition, and this object certainly cannot
589 15 as they are immediately certain, are synthetic <a^priori> principles
589 24 it can combine the predicates of the object both <a^priori> and immediately, as, for instance, in the
590 8 therefore no axioms, and may never prescribe its <a^priori> principles in any such absolute manner, but must
590 17 Even from <a^priori> concepts, as employed in discursive knowledge
590 23 that is, from intuition, which can be given <a^priori> in accordance with the concepts
590 36 intuition) and yet at the same time through pure <a^priori> representation, whereby all errors are at once
591 36 Of the two kinds of synthetic <a^priori> propositions only those belonging to
592 16 in themselves, directly, they can never be known <a^priori>
593 4 with the material at our disposal (the pure <a^priori> concepts), we may hope to carry the edifice
605 38 of our reason cannot, therefore, be made save on <a^priori> grounds; on the other hand, that limitation of it
606 19 determinately, in accordance with principles <a^priori>, the diameter, and through it the total
606 28 is impossible, and all attempts to determine it <a^priori> in accordance with an assured principle have
607 1 general, is based on no insight, that is, on no <a^priori> knowledge, and that its authority cannot
607 22 its powers, and as regards its aptitude for pure <a^priori> modes of knowledge
608 1 that is to say, from the nature of synthetic <a^priori> propositions -- and whereby we can likewise
608 9 We are actually in possession of <a^priori> synthetic modes of knowledge, as is shown by the
608 14 to doubt whether they actually dwell in us <a^priori>; but he cannot on this account declare that they
609 29 But we suppose ourselves to be able to pass <a^priori> beyond our concept, and so to extend our
610 2 He therefore regarded all the supposed <a^priori> principles of these faculties as fictitious, and
610 16 a judgment which thus enlarges itself <a^priori>
610 25 connection with other things, and to do so in an <a^priori> manner
610 27 wax, which was formerly hard, melts, I can know <a^priori> that <something> must have preceded, ([that
610 30 has followed according to a fixed law, although <a^priori>, independently of experience, I could not
610 36 thing to possible experience (which takes place <a^priori> and constitutes the objective reality of the
611 7 a systematic review of all the various kinds of <a^priori> synthesis ascribable to the understanding
611 14 understanding and pure reason extend themselves <a^priori>
611 23 goes on to deny it all power of extending itself <a^priori>, and this in spite of his never having tested it
613 14 As we cannot form the least conception <a^priori> of the possibility of dynamical connection, and
615 37 of an hypothesis is its adequacy in accounting <a^priori> for those consequences which are [<de facto>]
616 22 not as hypotheses, but as dogmas proved <a^priori>, I am not at present concerned with them, save to
616 29 all experience, can know propositions entirely <a^priori>, and as necessary, or it can know nothing at all
621 6 from all other proofs which yield an <a^priori> synthetic knowledge is that, in the case of the
621 10 of the concepts and the possibility of their <a^priori> synthesis
621 13 If I am to pass <a^priori> beyond the concept of an object, I can do so only
621 16 In mathematics it is <a^priori> intuition which guides my synthesis; and thereby
621 28 the possibility of arriving synthetically and <a^priori> at some knowledge of things which was not
623 9 possibility of extending our given concept in an <a^priori> manner to ideas, and of realising the latter
630 1 I understand by a canon the sum-total of the <a^priori> principles of the correct employment of certain
630 8 is capable of true synthetic modes of knowledge <a^priori>
632 26 us laws that are pure and determined completely <a^priori>
632 28 whose end is given through reason completely <a^priori>, and which are prescribed to us not in an
633 39 which is exclusively concerned with pure <a^priori> modes of knowledge
636 34 be based on mere ideas of pure reason, and known <a^priori>
636 36 are pure moral laws which determine completely <a^priori> (without regard to empirical motives, that is, to
638 9 of pure reason, which prescribe the law <a^priori>, likewise connect this hope necessarily with it
639 34 moral laws could not be if they did not connect <a^priori> suitable consequences with their rules, and thus
640 27 to every rational being and which is determined <a^priori>, and rendered necessary, by that same pure reason
642 28 with grounds which must be inseparably connected <a^priori> with the inner possibility of things, and so
647 1 in every case necessary has all to be arrived at <a^priori>, the principle of the connection requires
653 16 of a whole -- in so far as the concept determines <a^priori> not only the scope of its manifold content, but
653 26 conform to the limits which are thus determined <a^priori>
654 6 of its parts, both of which must be determined <a^priori> from the principle defined by its end
654 12 from an idea (in which reason propounds the ends <a^priori>, and does not wait for them to be empirically
654 17 parts, in conformity with the idea, that is, <a^priori>, and in so doing must distinguish it with
657 3 is here <in concreto> only, although likewise <a^priori>, namely, in intuition which is pure, and which
657 6 therefore, alone of all the sciences (<a^priori>) arising from reason, can be learned; philosophy
659 11 the faculty of reason in respect of all its pure <a^priori> knowledge, and is entitled the science which
659 18 the investigation of all that can ever be known <a^priori> as well as the exposition of that which
659 28 all things; the latter, the principles which in <a^priori> fashion determine and make necessary <all our
659 31 to our actions which can be derived completely <a^priori> from principles
660 22 that which is in our power completely <a^priori>, and that which is obtainable only <a^posteriori>
660 36 which we do not distinguish what is completely <a^priori> from what is known only <a^posteriori> -- are we
661 14 on yet another side, owing to its exhibiting, as <a^priori> knowledge, a certain similarity to mathematics
661 16 they are related, in so far as they both have an <a^priori> origin; but when we bear in mind the difference
661 19 from concepts, whereas in the other we arrive at <a^priori> judgments only through the construction which has
661 32 All pure <a^priori> knowledge, owing to the special faculty of
662 1 <it is> (not that which ought to be) by means of <a^priori> concepts, is divided in the following manner
662 27 as it is given us, but solely in accordance with <a^priori> conditions, under which alone it can ever be
662 34 and as it must contain only the principles of an <a^priori> knowledge of it, <rational physics>
663 12 First of all, how can I expect to have knowledge <a^priori> (and therefore a metaphysics) of objects in so
663 17 at a rational physiology according to principles <a^priori
664 4 of metaphysics, the hope of succeeding by <a^priori> methods having been abandoned
664 6 namely, by the side of <applied> philosophy, the <a^priori> principles of which are contained in pure
ABACUS 1
260 13 this in turn in the fingers, in the beads of the abacus, or in strokes and points which can be placed
ABANDON 7
257 16 engaging him in enterprises which he can never abandon and yet is unable to carry to completion
272 27 If we abandon the senses, how shall we make it conceivable that
274 30 these explanations, any one still hesitates to abandon the merely transcendental employment of the
361 26 prospects, compels us in the end to abandon as hopeless all this vexatious and tedious
510 20 For immediately we endeavour to do so, we must abandon all experience and search among pure concepts to
523 33 Accordingly, we then abandon the argument from empirical grounds of proof, and
601 40 and violence, and we have no option save to abandon it and submit ourselves to the constraint of law
ABANDONED 2
017 16 aims, adopted without reflection, may have to be abandoned as fruitless
664 4 of succeeding by <a^priori> methods having been abandoned
ABANDONING 4
385 17 same time subjects it to the temptation either of abandoning itself to a sceptical despair, or of assuming an
522 12 Reason could never be justified in abandoning the causality which it knows for grounds of
631 40 of reason, not to pass over natural causes, and, abandoning that in regard to which we can be instructed by
644 29 the fanaticism, and indeed the impiety, of abandoning the guidance of a morally legislative reason in
ABANDONMENT 1
585 17 false hopes, and therefore to postpone the total abandonment of all proposed attempts to advance beyond the
ABANDONS 3
509 34 Reason therefore abandons experience altogether, and endeavours to discover
514 32 Further, it soon abandons this guidance and relies on pure concepts alone
620 10 the adoption of these opinions as his own; he abandons them, as soon as he has disposed of the dogmatic
ABATED 1
648 16 the triumphant tone of our judgment is greatly abated; we become extremely diffident, and discover for
ABBOT 1
013 9 Abbot Terrasson has remarked that if the size of a
ABERRATIONS 1
300 21 reason and continually entrap it into momentary aberrations ever and again calling for correction
ABHORRENT 1
650 22 and I cannot disclaim them without becoming abhorrent in my own eyes
ABIDES 1
218 11 of the determinations of substance which abides; and therefore that the being of substance as
ABIDING 20
036 40 are of accounting for our being able to think the abiding in time, the coexistence of which with the
136 8 No fixed and abiding self can present itself in this flux of inner
146 11 The abiding and unchanging 'I' (pure apperception) forms the
184 30 determination of time in general, and so as abiding while all else changes
184 33 To time, itself non-transitory and abiding, there corresponds in the [field of] appearance
213 28 which exists <at all times>, that is, something <abiding> and <permanent>, of which all change and
214 5 Permanence, as the abiding correlate of all existence of appearances, of all
218 20 two opposite determinations, and therefore as abiding
291 2 under these further conditions, as we find, an abiding appearance in space (impenetrable extension) can
334 18 present in all thought, but not that it is an abiding and continuing intuition, wherein the thoughts
342 24 is <in a flux> and nothing is <permanent> and abiding, cannot be reconciled with the admission of
343 19 possibility of a continuing consciousness in an abiding subject, and that is already sufficient for
353 8 appearance to outer sense has something fixed or abiding which supplies a substratum as the basis of its
353 13 the sole form of our inner intuition, has nothing abiding, and therefore yields knowledge only of the
353 16 is in continual flux and there is nothing abiding except (if we must so express ourselves) the 'I'
379 15 like a top; even in their own eyes it yields no abiding foundation upon which anything could be built
460 20 latter is not an absolute subject, but only an abiding image of sensibility; it is nothing at all save
476 22 Reason is the abiding condition of all those actions of the will under
562 11 The dogmatic spiritualist explains the abiding and unchanging unity of a person throughout all
594 37 which thinks is endowed with absolute and abiding unity and is therefore distinct from all
ABIDINGLY 1
446 28 he would certainly have to say that it is neither abidingly present in its place, that is, at rest, nor that
ABILITY 1
602 16 Whenever I hear that a writer of real ability has demonstrated away the freedom of the human
ABLE 124
005 32 by the very nature of reason itself, it is not able to ignore, but which, as transcending all its
005 34 as transcending all its powers, it is also not able to answer
005 50 concealed errors, it is not in a position to be able to detect them
009 37 which reason accords only to that which has been able to sustain the test of free and open examination
010 23 the principle, since we should then no longer be able to place implicit reliance upon it in dealing
013 24 of the system, which, if we are to be able to judge of its unity and solidity, are what
014 1 to their own preferences, without their being able to add anything whatsoever to its content
014 34 beginning of the printing was delayed, I was not able to see more than about half of the proof-sheets
017 24 that to the present day this logic has not been able to advance a single step, and is thus to all
018 34 if we blindly pay out what comes in, and are not able, when the income falls into arrears, to
025 23 in which it propounds its problems, and so is able, nay bound, to trace the complete outline of a
026 17 We must be able to say of it: <nil actum reputans, si quid
027 30 To <know> an object I must be able to prove its possibility, either from its
027 35 of the concept, even though I may not be able to answer for there being, in the sum of all
036 40 further as we are of accounting for our being able to think the abiding in time, the coexistence of
057 27 to it in experience, it should easily be able to determine, with completeness and certainty
058 1 this latter problem is required, that we may be able to determine the valid employment of such
068 19 myself), and similarly in order that I may be able to represent them as outside and alongside one
069 29 We should therefore only be able to say that, so far as hitherto observed, no
075 14 We should only be able to say that common experience teaches us that it
080 3 They have no expectation of being able to prove apodeictically the absolute reality of
096 9 only with that form which the understanding is able to impart to the representations, from whatever
123 24 We have already been able with but little difficulty to explain how the
127 10 David Hume recognised that, in order to be able to do this, it was necessary that these concepts
158 21 I have never been able to accept the interpretation which logicians give
163 31 intuition of an object is <not>, without being able to say what it is that is contained in the
163 36 intuition corresponding to the concept, and being able only to say that our intuition is not applicable
164 22 the understanding, as spontaneity, is able to determine inner sense through the manifold of
165 16 determinable merely, and which is therefore able to determine sense <a^priori> in respect of its
166 21 aid of] sensibility, but through which it is yet able to determine the sensibility
166 24 with the form of sensible intuition, is able to determine sensibility inwardly
168 38 is usually thereby affected, everyone will be able to perceive in himself
175 12 I would not then be able to say that the effect is connected with the
178 12 the universal <in abstracto>, and yet not be able to distinguish whether a case <in concreto>
180 24 We must be able to show how pure concepts can be applicable to
196 15 But of this we shall be better able to judge at the conclusion of this system of
233 29 they thus coexist that the perceptions are able to follow one another re
234 4 their determinations is required, if we are to be able to say that the reciprocal sequence of the
234 37 the existence of the latter, but would not be able to distinguish whether it follows objectively
243 20 our perceptions in a possible experience, we are able in the series of possible perceptions and under
253 37 a cause -- he will observe that we were able to prove it only of objects of possible
260 3 they would mean nothing, were we not always able to present their meaning in appearances, that is
261 28 the things themselves, without in the least being able to show how they can have application to an
264 7 without regard to the mode in which we are able to intuit them
267 16 and so comes to represent itself as also being able to form <concepts> of such objects
270 34 We have not, indeed, been able to prove that sensible intuition is the only
270 36 But neither have we been able to prove that another kind of intuition is
276 9 subjective conditions under which [alone] we are able to arrive at concepts
287 5 For what is demanded is that we should be able to know things, and therefore to intuit them
287 16 were revealed to us, we should still never be able to answer those transcendental questions which go
302 21 endless multiplicity of civil laws we should be able to fall back on their general principles
310 36 according to a synthetic unity, in order to be able to read them as experience
322 6 For it does not need such a series in order to be able to draw its conclusion, this being already
324 20 No <objective deduction>, such as we have been able to give of the categories, is, strictly speaking
326 6 even from concepts of understanding, we have been able to rescue them from their ambiguous position, to
327 9 is not, in fact, possible that we should ever be able to form a concept of the understanding, that is
328 1 against actual error; but he will never be able to free himself from the illusion, which
334 4 So far from being able to deduce these properties merely from the pure
334 13 Nor should we, in resting it upon experience, be able, by any sure observation, to demonstrate such
359 22 decide what an unknown object may or may not be able to do
363 34 intuition must first be given me, and I must be able to distinguish in these the permanent from the
373 30 of obscure representations, which yet we are able to do in respect of the characters of many
375 4 independently of outer things, but as also being able, in and by themselves, to determine that
379 11 For the merely speculative proof has never been able to exercise any influence upon the common reason
387 27 I must presuppose the first series in order to be able to view <n> as given
406 3 having the distinguishing characteristic of being able, as parts of space, to fill space through their
413 4 we are not in the least able to comprehend how it can be possible that through
413 20 alteration actually occurs, you would never be able to excogitate <a^priori> the possibility of such
431 5 We must be able, in every possible case, in accordance with a
435 12 We should not, for instance, in any wise be able to explain the appearances of a body better, or
436 29 in dealing with a cosmological idea, I were able to appreciate beforehand that whatever view may
446 8 convinced that the very fact of their being able so admirably to refute one another is evidence
455 20 and in the continued regress we should have to be able to encounter this limitation in a perception
463 30 We are thus able to obtain satisfaction for <understanding> on the
467 18 who thus follow the common view have never been able to reconcile nature and freedom
471 13 appearances is required in order that we may be able to look for and to determine the natural
471 26 We must, of course, at the same time be able to assume that the <action> of these causes <in
479 21 What we have alone been able to show, and what we have alone been concerned to
493 9 ours, we proceed to hypostatise it, we shall be able to determine the primordial being through the
493 12 In short, we shall be able to determine it, in its unconditioned
493 33 the sources of this dialectic, that we may be able to explain, as a phenomenon of the understanding
500 8 I propose to show that reason is as little able to make progress on the one path, the empirical
512 31 I must therefore be able also to reverse the inference, and to say
514 19 of the very essence of reason that we should be able to give an account of all our concepts, opinions
540 23 as almost to extinguish the hope of ever being able to determine its appearances in accordance with
549 35 admit) it may differ from that which we have been able to give of the categories
550 12 to an object (for in that sense we should not be able to justify its objective validity)
554 9 existing, since no concepts through which I am able to think any object as determined suffice for
561 15 much further than observation has thus far been able to justify; and we must therefore conclude that
570 3 which these doctrines impose, we might have been able to spare ourselves the laborious interrogation of
576 10 face of which no pseudo-rational illusion will be able to stand, but will at once betray itself, no
576 35 Thus pure reason hopes to be able to extend its domain as successfully and securely
580 25 I should not be able to advance a single step beyond the mere
584 22 For this method has the advantage of being able to realise all its concepts in intuitions, which
589 17 also at the same time immediately, since, to be able to pass beyond either concept, a third something
593 31 in denial as its own are in affirmation, it is able to justify itself <kat' anthropon>, in a manner
595 24 that there will never be anyone who will be able to assert the <opposite> with the least show [of
597 36 of the miracle of resurrection), he would not be able to give any other answer than that he was
602 28 field, it is equally unable, indeed even less able, to establish any negative conclusion in regard
603 11 into them has taken such firm root, that they are able effectively to withstand all persuasion to
606 16 a sphere and that its surface is spherical, I am able even from a small part of it, for instance, from
606 35 of human reason -- a horizon which yet he was not able to determine
607 31 it finds itself, so that for the future it may be able to choose its path with more certainty
608 18 into their origin and authenticity, we should be able to determine the scope and limits of our reason
609 29 But we suppose ourselves to be able to pass <a^priori> beyond our concept, and so to
610 20 Only experience is able to teach us such a law
610 23 concept which is given us, we are nevertheless able, in relation to a third thing, namely, <possible>
611 12 He would thus have been able to prescribe determinate limits to the activities
617 13 our proposition, our opponent is just as little able to assert the opposite
623 38 our matured judgment; and although we may not be able to detect the illusion involved, we are yet
631 15 made in regard to these matters, we should not be able to make use of them in any helpful manner <in
631 22 so fundamental that without it we should not be able to employ reason in any empirical manner
631 25 If, again, we should be able to obtain insight into the spiritual nature of
635 16 stated, and whether, therefore, reason may not be able to supply to us from the standpoint of its
640 36 manner as not to be unworthy of happiness must be able to hope that he will participate in happiness
647 15 something to be true, such as those which are able to produce belief, are not permissible in
650 26 No one, indeed, will be able to boast that he <knows> that there is a God, and
660 11 incumbent upon the philosopher, that he may be able to determine with certainty the part which
660 16 to think, or rather to reflect, has never been able to dispense with a metaphysics; but also has
660 17 with a metaphysics; but also has never been able to obtain it in a form sufficiently free from all
664 15 motives, because it is not yet so rich as to be able to form a subject of study by itself, and yet is
667 36 with his mystical system), have not been able to bring this conflict to any definitive
668 13 is, through what he calls sound reason, he is able, in regard to those most sublime questions which
669 3 present century what many centuries have not been able to accomplish; namely, to secure for human reason
ABORTIVE 5
057 31 We may, then, and indeed we must, regard as abortive all attempts, hitherto made, to establish a
066 27 This usage originated in the abortive attempt made by Baumgarten, that admirable
319 19 better position than if the concept were entirely abortive, we say of such a concept -- it is <only> an idea
353 32 surpassing all powers of human reason, proves abortive, and nothing is left for us but to study our soul
657 20 last been discovered, and the image, hitherto so abortive, has achieved likeness to the archetype, so far
ABOUT 49
014 34 was delayed, I was not able to see more than about half of the proof-sheets, and I now find some
019 11 must have been due to a <revolution> brought about by the happy thought of a single man, the
019 24 show that the memory of the revolution, brought about by the first glimpse of this new path, must have
019 39 It is, indeed, only about a century and a half since Bacon, by his
030 10 greatly encouraged to indulge in easy speculation about things of which they understand nothing, and into
132 15 can, in accordance with a fixed rule, bring about a transition of the mind to the other
153 33 That relation comes about, not simply through my accompanying each
211 20 or empirical intuition in general itself comes about
223 35 and because experience is thus itself brought about only by their means
224 16 How, then, does it come about that we posit an object for these representations
257 20 a glance upon the map of the land which we are about to leave, and to enquire, first, whether we
277 23 If, however, the question is not about the logical form, but about the content of the
277 23 the question is not about the logical form, but about the content of the concepts, <i.e.> whether
278 12 who wishes to make any <a^priori> judgments about things can claim exemption
281 28 of thoroughness, to argue or be eloquent about it
287 31 renders manifest the nullity of all conclusions about objects which are compared with each other solely
297 15 in so far as it is intuited, but in the judgment about it, in so far as it is thought
298 4 these two, it follows that error is brought about solely by the unobserved influence of sensibility
309 28 this desperate expedient it is advisable to look about in a dead and learned language, to see whether
319 34 exercising causality, as actually bringing about that which its concept contains; and of such
336 2 For how should he set about the task of achieving this
352 25 shall never dream of seeking to inform ourselves about the objects of our senses as they are in
360 7 in themselves, without troubling ourselves about the primary ground of their possibility (as
363 21 to me so plausible, that we can form judgments about the nature of a thinking being, and can do so
378 29 but only to one of which we have a concept and about which we seek to know whether it does or does not
396 26 This we shall now set about arranging
406 3 say, a certain degree of alteration does not come about through the accretion of many simple alterations
409 28 with which the events in the world can have come about, namely, a power of absolutely beginning a state
427 41 world to be such as it must be if we are to learn about it from experience
428 21 If it understands little or nothing about these matters, no one can boast of understanding
428 26 propound, wandering as it does amidst mere ideas, about which no one knows anything, and in regard to
435 9 with all questions as to whether it is brought about through finite synthesis or through a synthesis
438 22 For we are constrained always still to look about for some other existence upon which it is
446 9 is evidence that they are really quarrelling about nothing, and that a certain transcendental
470 36 An <original> act, such as can by itself bring about what did not exist before, is not to be looked
508 11 The <cosmological proof>, which we are now about to examine, retains the connection of absolute
515 37 The one prescribes that we are to philosophise about nature as if there were a necessary first ground
523 1 enable us to know something quite <determinate> about it, and can therefore be no other than the
536 36 principle of reason calls upon us to bring about such unity as completely as possible; and the
548 11 only to consider what sort of an object it is about which they are making these assertions, to
580 24 philosophise upon the triangle, that is, to think about it discursively
591 31 Analytic judgments really teach us nothing more about the object than what the concept which we have of
601 1 For how can two persons carry on a dispute about a thing the reality of which neither of them can
643 25 And this came about, independently of any influence exercised by more
648 22 in many cases, when we are dealing with an object about which nothing can be done by us, and in regard to
660 25 and that they have therefore failed to bring about the delimitation of a special kind of knowledge
661 22 Thus it has come about that since philosophers failed in the task of
667 2 in which this or that change in metaphysics came about, but shall only give a cursory sketch of the
668 28 and praiseworthy life, not troubling themselves about science, nor by their interference bringing it
ABOVE 88
021 4 speculative science of reason, which soars far above the teachings of experience, and in which reason
024 5 that is precisely what this science is concerned, above all else, to achieve
024 39 harmony can never be obtained except through the above distinction, which must therefore be accepted
030 14 But, above all, there is the inestimable benefit, that all
050 6 weight to be invariably connected with the above characters, I attach it as a predicate to the
050 33 and find that weight is always connected with the above characters
055 38 In the solution of the above problem, we are at the same time deciding as to
071 11 <Conclusions from the above Concepts>
072 32 it is nothing at all, immediately we withdraw the above condition, namely, its limitation to possible
073 12 The above remark is intended only to guard anyone from
090 26 For the reason stated above, such intellectual intuition seems to belong
100 5 logic we isolate the understanding -- as above, in the Transcendental Aesthetic, the sensibility
106 7 For, as stated above, the understanding is a faculty of thought
110 7 In the above example, the proposition, 'There is a perfect
126 6 It is evident from the above that the first condition, namely, that under
127 35 As regards sense, we have treated of this above in the first part; we shall now endeavour to
134 23 We have stated above that appearances are themselves nothing but
135 22 = <x>, which I think through the predicates, above mentioned, of a triangle
138 31 Now I maintain that the categories, above cited, are nothing but the conditions of thought
160 29 Thus in the above proposition a beginning is made of a <deduction>
161 11 But in the above proof there is one feature from which I could not
163 2 The above proposition is of the greatest importance; for it
174 23 A middle course may be proposed between the two above mentioned, namely, that the categories are
190 30 this kind of knowledge we can never look to the above principle for any positive information, though
191 9 The above formula is therefore completely contrary to the
197 16 them in the order in which they are given in the above table
206 35 completely destroys the supposed necessity of the above presupposition, that the difference is only to be
209 33 of empirical consciousness, it follows that the above principle rests on the synthetic unity of all
215 10 we need not be surprised that though the above principle is always postulated as lying at the
219 30 reflection, and which is not decided by the above statement
221 7 But since, as I have above illustrated by reference to the appearance of a
221 26 the basement, or could begin from below and end above; and I could similarly apprehend the manifold of
228 25 water] is the cause of the rising of the water above its horizontal surface, although both appearances
230 5 This coming to be, as was shown above in the <First Analogy>, does not concern
245 31 But in the above proof it has been shown that outer experience is
250 28 would have to be added to the possible, over and above the possible, would be impossible
260 31 In the above statement of the table of categories, we relieved
284 2 Consequently, the above so-called law is no law of nature
284 19 Herr von Leibniz did not indeed announce the above proposition with all the pomp of a new principle
299 13 of pure understanding, which we have set out above, allow only of empirical and not of
312 26 and government are brought into harmony with the above idea, the rarer would punishments become, and it
333 3 experience, we cannot, after what has been shown above, entertain any favourable anticipations in regard
334 9 In the above proposition, however, we have not taken as our
336 17 of <a^priori> synthetic propositions, as above explained
338 20 strictly speaking, the only use for which the above proposition is intended, and is therefore
352 22 compels us to do, we hold fast to the rule above established, and do not push our questions beyond
354 33 and cannot be decided except by means of the above enquiries: namely (1) of the possibility of the
368 8 experience, we cannot, after what has been shown above, entertain any favourable anticipations in regard
374 1 If we take the above propositions in <synthetic> connection, as valid
379 36 his talents and the impulses to enjoy them, but above all else the moral law within him -- go so far
393 3 The ideas with which we are now dealing I have above entitled cosmological ideas, partly because by
396 34 another in the order of the transcendental ideas above enumerated
399 16 Each of the above proofs arises naturally out of the matter in
400 13 But the above concept is not adequate to what we mean by an
401 1 indeed, the above concept does not really deal with it
400 32 which professes to enable us to avoid the above consequence (that of having to assume that if the
408 12 upon this question (it has been fully considered above), I need only remark, that if (as happens in the
413 32 world (though any such assumption that over and above the sum of all possible intuitions there exists
424 32 it is free in its voluntary actions and raised above the compulsion of nature, and finally that all
444 1 The above proposition is thus analytic, and has nothing to
457 39 also was therefore different from that given above; for in the dogmatic proof we inferred the actual
462 17 According to the table of categories given above, two of these concepts imply a <mathematical>
468 5 On the above supposition, we should, therefore, in a subject
485 7 WE have seen above that no objects can be represented through pure
492 22 As it has nothing above it, it is also entitled the <highest being (ens
493 15 sense; and the ideal of pure reason, as above defined, is thus the object of a transcendental
500 11 its wings in vain in thus attempting to soar above the world of sense by the mere power of
500 15 of that which we have ourselves followed in the above account
501 39 The above proposition does not declare that three angles
503 7 in question, and the possibility of which the above argument professes to establish
503 37 proved; and such proof, as we have shown above, rests on principles of possible experience, and
514 26 Both the above proofs were transcendental, that is, were
518 27 being is so overwhelmingly great, so high above everything empirical, the latter being always
519 27 into the abyss of nothingness, unless, over and above this infinite chain of contingencies, we assume
519 38 to it a degree of perfection that sets it <above everything else that is possible
524 39 indeed any proof of a proposition so far exalted above all empirical employment of the understanding is
529 30 he believes himself capable of soaring so far above all possible experience, on the wings of mere
546 3 effected; in the case of ideas, as we have shown above, such a deduction is never possible
553 33 it in thus starting from a point that lies so far above its sphere; and in endeavouring, by this device
563 18 error arising from the misapprehension of the above principle of systematic unity is that of
568 6 For we were not justified in assuming above nature a being with those qualities, but only in
579 38 The cause is evident from what has been said above, in our exposition of the fundamental
580 36 In the above example we have endeavoured only to make clear
594 33 dispose of the conflict of reason in the above manner -- when, for instance, it is asserted, on
620 30 The hypotheses, above referred to, are merely <problematic> judgments
644 3 not presume to think that it has raised itself above all empirical conditions of its application, and
652 4 the best confirmation of the correctness of the above assertions
662 23 of the relation of nature as a whole to a being above nature, that is to say, it is the <transcendental
ABOVE-MENTIONED 7
133 22 would never be obtained: none of the above-mentioned thoughts, not even the purest and most elementary
277 21 For this reason we ought, it seems, to call the above-mentioned concepts, concepts of comparison (<conceptus
281 30 on the other hand, contains no more than the above-mentioned four headings of all comparison and distinction
355 19 in us, although this thought, owing to the above-mentioned outer sense, represents it as existing outside us
477 28 reason as a cause that irrespective of all the above-mentioned empirical conditions could have determined, and
495 3 itself; and then again, in turn, by means of the above-mentioned transcendental subreption, substituting for it
632 35 is in fact determined with a view to the three above-mentioned problems
ABRIDGE 1
035 9 voluminous, namely, that I have had to omit or abridge certain passages, which, though not indeed
ABROGATE 1
563 36 accordance with universal laws, not only tends to abrogate such unity, but also prevents reason from
ABROGATES 1
411 33 This causality is, however, blind, and abrogates those rules through which alone a completely
ABROGATION 1
490 5 so far as it alone is thought, represents the abrogation of all thinghood
ABSENCE 42
068 28 We can never represent to ourselves the absence of space, though we can quite well think it as
100 10 In the absence of intuition all our knowledge is without objects
111 14 In the absence of this material those concepts would be without
132 14 and so are set in a relation whereby, even in the absence of the object, one of these representations can
156 35 For otherwise, in the absence of this synthesis, the manifold would <not> be
174 35 In the absence of intuition, the thought of the object may still
178 3 must belong to the learner himself; and in the absence of such a natural gift no rule that may be
203 4 The absence of sensation at that instant would involve the
203 7 phaenomenon>); what corresponds to its absence is negation = 0
205 26 and even to some extent to make good their absence, by placing a check upon all false inferences
205 28 false inferences which might be drawn from their absence
205 35 how far-ranging the reasoning may be), a complete absence of all reality in the [field of] appearance
205 38 For, in the first place, the complete absence of reality from a sensible intuition can never be
232 13 for being always mistrustful, and that, in the absence of evidence afforded by a thoroughgoing deduction
259 23 In the absence of such object, it has no meaning and is
266 13 peculiar to our understanding -- by itself, in the absence of that intuition wherein the manifold can alone
282 11 In the absence of such reflection, the use of these concepts is
288 19 intuition which we do not possess, and in the absence of this would be <for us> nothing at all; and, on
293 37 the cessation of sensibility, or whether in the absence of sensibility it would still remain
295 16 negation is <nothing>, namely, a concept of the absence of an object, such as shadow, cold (<nihil
296 11 Negation and the mere form of intuition, in the absence of a something real, are not objects
303 13 has been possible to make it clear in the total absence of examples
333 22 In the absence of this manifold, they are merely functions of a
341 5 form of all our concepts, consciousness -- in the absence of any relation to possible experience
348 31 the reality of something in space; and in the absence of perception no power of imagination can invent
350 25 and when it has likewise been shown that in the absence of perception even imagining and dreaming are not
363 17 propositions derived from experience, and in the absence of a universal rule which expresses the
363 29 In the absence of an underlying intuition the category cannot by
365 35 is a pure intellectual concept, which in the absence of the conditions of sensible intuition admits
373 28 in many obscure representations, since in the absence of all consciousness we should make no
403 12 could not exist outside one another, in the absence of substance) but of substances, it follows that
406 17 as a whole), if it be extended too far and in the absence of a limiting qualification be made to apply to
421 25 contingency; that is, that the new state, in the absence of a cause which belongs to the preceding time
438 35 can alone give reality to our concepts; in its absence a concept is a mere idea, without truth, that is
503 10 leaves behind a contradiction; and in the absence of contradiction I have, through pure <a^priori>
538 11 employment of the understanding, and in the absence of this no sufficient criterion of empirical
539 40 in <a^priori> fashion its degree); for in the absence of homogeneity, no empirical concepts, and
551 3 improved than would be possible, in the absence of such ideas, through the employment merely of
584 2 we are to ascribe to it positive being or the absence of such, how far this something occupying space
601 23 In the absence of this critique reason is, as it were, in the
610 13 therefore in a position to conclude that in the absence of experience we have nothing that can increase
619 37 Our opponent falsely represents the absence of empirical conditions as itself amounting to
ABSENT 1
485 10 of the objective reality of the concepts are then absent, and nothing is to be found in them save the mere
ABSOLUTE 177
071 18 For no determinations, whether absolute or relative, can be intuited prior to the
078 20 On the other hand, we deny to time all claim to absolute reality; that is to say, we deny that it belongs
079 4 the empirical reality of time, but denies its absolute and transcendental reality, I have heard men of
079 25 our experiences; on our theory, it is only its absolute reality that has to be denied
080 4 of being able to prove apodeictically the absolute reality of space; for they are confronted by
080 39 Those, on the other hand, who maintain the absolute reality of space and time, whether as subsistent
083 3 The former inhere in our sensibility with absolute necessity, no matter of what kind our sensations
085 36 very reason can never possess the necessity and absolute universality which are characteristic of all
104 22 and unmixed, out of the understanding which is an absolute unity; and must therefore be connected with each
131 34 in a single moment>, can never be anything but absolute unity
217 6 simply a determination of the permanent but is absolute, can never be a possible perception
226 7 Now since absolute time is not an object of perception, this
237 3 Such determination is impossible, inasmuch as absolute time is not an object of perception with which
251 8 But as a matter of fact absolute possibility, that which is in all respects valid
317 3 The word '<absolute>' is one of the few words which in their original
317 11 The word '<absolute>' is now often used merely to indicate that
317 18 valid in all respects, without limitation, <e.g.> absolute despotism, and in this sense the <absolutely
317 27 Indeed, as I shall subsequently show, <absolute> necessity is by no means always dependent on
317 35 is <internally> impossible, <i.e.> that the <absolute> necessity of things is an <inner> necessity
318 7 in this wider sense that I shall use the word '<absolute>', opposing it to what is valid only comparatively
318 11 of reason is directed always solely towards absolute totality in the synthesis of conditions, and
318 17 Reason concerns itself exclusively with absolute totality in the employment of the concepts of the
318 25 of possible experience (for the concept of the absolute totality of conditions is not applicable in any
318 30 in respect of every object, into an <absolute> whole
319 2 in experience as being determined through an absolute totality of conditions
319 20 The absolute whole of all appearances -- we might thus say
319 30 always under the influence of the concept of an absolute completeness
323 21 in three classes, the <first> containing the absolute (unconditioned) <unity> of the <thinking subject>
323 22 of the <thinking subject>, the <second> the absolute <unity of the series of conditions of appearance>
323 23 of conditions of appearance>, the <third> the absolute <unity of the condition of all objects of thought
324 13 is necessarily brought to the concept of the absolute unity of the <thinking subject>, how the logical
324 28 seen, what pure reason alone has in view is the absolute totality of the synthesis <on the side of the
324 30 or of concurrence); it is not concerned with absolute completeness <on the side of the conditioned>
325 6 employment; and if we form an idea of the absolute totality of such a synthesis (of the
328 7 the subject, which contains nothing manifold, the absolute unity of this subject itself, of which, however
328 11 is directed to the transcendental concept of the absolute totality of the series of conditions for any
328 21 given me, have to be thought, I conclude to the absolute synthetic unity of all conditions of the
333 9 That, the representation of which is the <absolute subject> of our judgments and cannot therefore be
333 12 I, as a thinking being, am the <absolute subject> of all my possible judgments, and this
336 1 representation, they must be contained in the absolute unity of the thinking subject
336 4 'A thought can only be the effect of the absolute unity of the thinking being', cannot be treated
336 9 the composite motion of all its parts) as to the absolute unity of the subject
336 21 apart even from the fact that the concept of absolute unity is quite outside its province
336 29 kind of investigation), and that we demand the absolute unity of the subject of a thought, only because
337 18 in itself the least manifoldness and that it is absolute (although merely logical) unity
338 1 the 'I', I always entertain the thought of an absolute, but logical, unity of the subject (simplicity)
360 36 whoever he may be, he knows just as little of the absolute, inner cause of outer corporeal appearances as I
362 12 cases pure reason occupies itself only with the absolute totality of this synthesis, that is, with that
365 2 categories which in each type of category express absolute unity, is due to the following reason
365 13 categories, and through them all objects, in the absolute unity of apperception, and so <through itself>
367 6 unitary, it carries with it the illusion of an absolute unity of the conditions of thought in general
373 24 who undertakes to prove from mere concepts its absolute permanence beyond this life
376 12 subject; none the less in this proposition the absolute unity of apperception, the simple 'I' in the
376 24 being exists, which would be to assert its absolute necessity and therefore to say too much, but only
385 28 transcendental ideas, in so far as they refer to absolute totality in the synthesis of appearances
385 34 empirical synthesis When, on the contrary, the absolute totality is that of the synthesis of the
386 22 the understanding subjects all appearances -- absolute totality, and in so doing converts the category
387 2 Absolute totality is demanded by reason only in so far as
388 13 The transcendental idea of the absolute totality of the series of conditions of any given
389 3 a regress, and the transcendental idea of the absolute totality of the synthesis in the series of
389 5 I can as legitimately enquire regarding the absolute totality of appearance in space as of that in
389 11 There thus occurs a regressive synthesis, the absolute totality of which is demanded by reason
390 15 Absolute completeness of the <Composition> of the given
390 18 Absolute completeness in the <Division> of a given whole
390 21 Absolute completeness in the <Origination> of an
390 24 Absolute completeness as regards <Dependence> of
390 28 In the first place, the idea of absolute totality concerns only the exposition of
390 32 regarded as given; what reason demands is the absolute completeness of the conditions of their
391 6 This <unconditioned> is always contained in the <absolute totality of the series> as represented in
391 24 <unconditioned> is necessarily contained in the absolute totality of the regressive synthesis of the
392 9 whole, the <simple>, in respect of causes, absolute <self-activity> (freedom), in respect of the
392 10 in respect of the existence of alterable things, absolute <natural necessity>
392 25 The absolute totality of the series of conditions to a given
392 28 But this absolute totality of such a series is only an idea, or
393 8 in the transcendental sense, signifies the absolute <totality> of all existing things, and we direct
394 31 to the understanding; and yet as demanding absolute unity of synthesis it must at the same time
398 3 Now since the world is an absolute whole beyond which there is no object of
398 32 accordance with its form, is, under the name of absolute space, nothing but the mere possibility of outer
399 17 having to make the impossible assumption of an absolute time prior to the beginning of the world, or of
399 19 prior to the beginning of the world, or of an absolute space extending beyond the real world
400 2 objects, it cannot be regarded as something absolute in itself that determines the existence of things
400 30 The absolute magnitude of the whole would not, therefore, be
404 11 of an object; and since without such proof absolute simplicity can never be established, it follows
408 4 only to transcendental ideas, namely, the absolute simplicity of substance -- I refer to the
408 38 in it; for in regard to itself every object is absolute unity
409 35 then follows that not only will a series have its absolute beginning in this spontaneity, but that the very
410 6 is to say, the causality itself, will have an absolute beginning; there will be no antecedent through
411 4 cause antecedent to it, that is to say, an <absolute spontaneity> of the cause, whereby a series of
412 10 The transcendental idea stands only for the absolute spontaneity of an action, as the proper ground of
412 21 first state of the world, and therefore an absolute beginning of the ever-flowing series of
414 1 in the world by some other state of things, no absolute first beginning of a series is possible during
414 15 natural consequences <in infinitum>, has its absolute beginning in this event, although as regards time
417 29 being regarded as the necessary condition of the absolute totality of the series
418 37 The former argument takes account only of <the absolute totality> of the series of conditions determining
419 14 point of view everything unconditioned and all absolute necessity completely vanish
430 30 THE ANTINOMY OF PURE REASON Section 4 THE ABSOLUTE NECESSITY OF A SOLUTION OF THE TRANSCENDENTAL
432 12 whether it should be carried so far as to contain absolute totality -- such totality, since it cannot be
434 35 completed synthesis and the consciousness of its absolute totality
435 4 whether this unconditioned is to be located in an absolute beginning of synthesis, or in an absolute
435 5 in an absolute beginning of synthesis, or in an absolute totality of a series that has no beginning
435 7 The absolute whole of quantity (the universe), the whole of
435 19 be given in this way, when taken together in an <absolute whole>, is not itself a perception
437 25 And yet to obtain absolute totality in the <empirical> synthesis it is
442 23 but the thought of a possible experience in its absolute completeness
443 8 would be used for the cosmological idea of an absolute whole, and when, therefore, we are dealing with a
443 25 The ideas postulate absolute totality of these series; and thereby they set
444 24 given, and therefore cannot in any way infer the absolute totality of the series of its conditions
445 24 therefore, in this case, no right to assume the absolute <totality> of the synthesis and of the series
448 14 of the first cosmological idea, that is, of the absolute totality of magnitude in the [field of]
448 23 synthesis, a regress which is never given in absolute completeness, either as finite or as infinite
448 36 than in a successive regress, that idea of absolute totality which holds only as a condition of
450 25 allowing no empirical limit to hold as absolute
450 30 to distinguish it from the principle of the absolute totality of the series of conditions, viewed as
451 8 That would be to treat a mere idea of absolute totality, which is only produced in the idea, as
452 8 For in this case reason never requires an absolute totality of the series, since it does not
452 28 starting from which the regress has to proceed to absolute totality, the regress is only of indeterminate
453 2 of ancestors of any given man is not given in its absolute totality in any possible experience, the regress
453 36 For either we have no perception which sets an absolute limit to the empirical regress, in which case we
454 13 or of reason; that the [assertion of] absolute totality of the series of conditions in the
454 18 are never justified in enquiring, as regards the absolute magnitude of the series in the sensible world
455 15 regress we can have <no experience of an absolute limit>, that is, no experience of any condition
456 13 of appearances is not thereby determined in any absolute manner; and we cannot therefore say that this
456 27 empirical conditions, we should never assume an absolute limit, but should subordinate every appearance
457 9 also cannot say that the regress is <finite>; an absolute limit is likewise empirically impossible
457 27 Consequently, an absolute limit of the world is impossible empirically, and
458 2 saying that, although the sensible world has no absolute magnitude, the empirical regress (through which
459 7 The absolute totality of this series would be given only if
460 20 For this latter is not an absolute subject, but only an abiding image of sensibility
464 37 But since in this way no absolute totality of conditions determining causal
466 31 The common but fallacious presupposition of the <absolute reality> of appearances here manifests its
470 14 in the regress to their conditions allows of no <absolute totality>
496 23 concept which is in no respect incompatible with absolute necessity
496 25 For that there must be something that exists with absolute necessity, is regarded as having been established
496 34 seems to be precisely the being to which absolute necessity can fittingly be ascribed
497 25 which is all-containing and without limits is absolute unity, and involves the concept of a single being
497 28 as primordial ground of all things, must exist by absolute necessity
497 36 ourselves compelled to decide in favour of the absolute unity of complete reality, as the ultimate source
498 12 concept of a thing to which we can also ascribe absolute necessity -- granting all this, it by no means
498 15 reality is for that reason incompatible with absolute reality
501 37 necessity of judgments is not the same as an absolute necessity of things
501 37 The absolute necessity of the judgment is only a conditioned
508 12 now about to examine, retains the connection of absolute necessity with the highest reality, but instead
509 38 itself the conditions (<requisita>) essential to absolute necessity
510 3 reality is completely adequate to the concept of absolute necessity of existence; that is, that the latter
510 9 For absolute necessity is an existence determined from mere
510 17 experience may perhaps lead us to the concept of absolute necessity, but is unable to demonstrate this
510 26 beings there is one which carries with it absolute necessity, that is, that this being exists with
510 27 necessity, that is, that this being exists with absolute necessity
511 3 of the <ens realissimum> must carry with it the absolute necessity of that being; and this is precisely
512 27 happens that the condition which is needed for absolute necessity is only to be found in one single being
512 29 contain in its concept all that is required for absolute necessity, and consequently it enables me to
512 30 and consequently it enables me to infer this absolute necessity <a^priori>
513 16 as absolutely necessary must itself carry with it absolute necessity
513 18 ideal amounts to this: either, given absolute necessity, to find a concept which possesses it
516 23 and as regards its existence, the idea of absolute necessity would at once have disappeared
516 26 annihilate it in thought, without contradiction; absolute necessity is a necessity that is to be found in
523 21 to supreme wisdom, of the world unity to the absolute unity of its Author, etc
523 26 To advance to absolute totality by the empirical road is utterly
523 39 and [as a final step] from the concept of the absolute necessity of the first cause to the completely
527 19 in the field of theoretical knowledge, the absolute necessity of a thing were to be known, this could
551 23 experience <as if> this experience formed an absolute but at the same time completely dependent and
555 40 never form the slightest concept of it or of its absolute necessity
559 4 The absolute totality of the series of these conditions, in
559 19 can therefore be regarded <as if> it had an absolute beginning, through an intelligible cause
559 29 We have not the slightest ground to assume in an absolute manner (to suppose in itself) the object of this
564 36 purposive unity constitutes what is, in the absolute sense, perfection
567 6 If we ascribed to it a validity that is absolute and objective, we should be forgetting that what
590 9 prescribe its <a^priori> principles in any such absolute manner, but must resign itself to establishing
594 17 being things in themselves, and then required an absolute completeness of their synthesis in the one mode
594 37 that everything which thinks is endowed with absolute and abiding unity and is therefore distinct from
615 14 As regards the absolute totality of the ground of explanation of the
620 38 the assumption of their independent authority or absolute validity, since otherwise they would drown reason
622 15 difficulty, that since the [notion of] absolute simplicity is not a concept which can be
622 23 power of a body in motion, it is so far for me absolute unity, and my representation of it is simple; and
632 29 to us not in an empirically conditioned but in an absolute manner, would be products of pure reason
636 40 in general; and that these laws command in an <absolute> manner (not merely hypothetically, on the
642 32 And since all things have their origin in the absolute necessity of the one primordial being, that
ABSOLUTELY 160
011 19 to hold <a^priori> lays claim to be regarded as absolutely necessary
026 39 so, immediately we are convinced that there is an absolutely necessary <practical> employment of pure reason
028 39 <a^priori data> of reason, and that this would be absolutely impossible save on the assumption of freedom; and
035 13 intelligible exposition, which, though altering absolutely nothing in the fundamentals of the propositions
043 19 of this or that experience, but knowledge absolutely independent of all experience
043 37 the validity of a necessary judgment, it is an absolutely <a^priori> judgment
044 8 it is not derived from experience, but is valid absolutely <a^priori>
058 21 contains the principles whereby we know anything absolutely <a^priori>
058 31 But knowledge is more particularly to be called absolutely pure, if no experience or sensation whatsoever be
078 21 that is to say, we deny that it belongs to things absolutely, as their condition or property, independently of
085 28 rely in its endeavour to achieve such absolutely necessary and universally valid truths
093 29 The former contains the absolutely necessary rules of thought without which there
125 6 from it <necessarily and in accordance with an absolutely universal rule>
142 24 It is therefore absolutely necessary that in my knowledge all consciousness
142 32 in one single self-consciousness, is the <absolutely> first and synthetic principle of our thought in
196 4 The <a^priori> conditions of intuition are absolutely necessary conditions of any possible experience
205 20 all possible experience, in which there must be absolutely nothing that is empirical, we cannot, without
217 11 If we assume that something absolutely begins to be, we must have a point of time in
241 12 with mere fancies, of whose possibility there is absolutely no criterion since we have neither borrowed these
267 23 sensibility, and which alone has reality that is absolutely objective
286 29 I have therefore nothing that is absolutely, but only what is comparatively inward and is
286 31 The absolutely inward [nature] of matter, as it would have to be
290 15 a thing (substance) there is something which is absolutely inward and precedes all outer determinations
290 21 And since we know of no determinations which are absolutely inner except those [given] through our inner
291 3 contain only relations and nothing at all that is absolutely inward, and yet be the primary substratum of all
291 8 concepts of relation presuppose things which are absolutely [<i.e.> independently] given, and without these
291 14 Because, without an absolutely inner element, a thing can never be represented
293 22 and consequently that these latter must not be absolutely denied, though -- since we are without a
317 14 In this sense the <absolutely possible> would mean that which in itself
317 18 <e.g.> absolute despotism, and in this sense the <absolutely possible> would mean what is <in every relation>
317 23 is impossible in any relation, and therefore absolutely impossible
317 26 therefore also possible in every relation, and so absolutely possible
317 32 all respects, and the thing itself is therefore absolutely necessary
317 33 reasoning so as to conclude that if something is absolutely necessary its opposite is <internally> impossible
318 12 conditions, and never terminates save in what is absolutely, that is, in all relations, unconditioned
335 31 which, not being an aggregate of many, is absolutely simple
386 25 as the unconditioned is it enabled to render it absolutely complete; and the unconditioned is never to be
386 29 entire sum of conditions, and consequently the absolutely unconditioned> (through which alone the
390 35 What reason prescribes is therefore an absolutely (that is to say, in every respect) complete
391 7 But this absolutely complete synthesis is again only an idea; for we
391 36 are conditioned and only the totality of them is absolutely unconditioned
391 37 Or alternatively, the absolutely unconditioned is only a part of the series -- a
402 36 But the absolutely first parts of every composite are simple
403 23 to mean only this, that the existence of the absolutely simple cannot be established by any experience or
403 27 perception, either outer or inner; and that the absolutely simple is therefore a mere idea, the objective
404 16 An absolutely simple object can never be given in any possible
408 9 of inner sense, the 'I' which there thinks, is an absolutely simple substance
409 29 the world can have come about, namely, a power of absolutely beginning a state, and therefore also of
409 31 beginning a state, and therefore also of absolutely beginning a series of consequences of that state
412 19 What authority have you for inventing an absolutely first state of the world, and therefore an
414 4 For the absolutely first beginning of which we are here speaking is
414 33 causality though not of time, must be entitled an absolutely first beginning of a series of appearances
415 19 as its part or as its cause, a being that is absolutely necessary
415 16 <Antithesis> An absolutely necessary being nowhere exists in the world, nor
415 27 a beginning in the series of alterations which is absolutely necessary, and therefore without a cause, or the
416 3 in all its parts, none the less, as a whole, is absolutely necessary and unconditioned
416 7 up to the unconditioned, which alone is absolutely necessary
416 9 Alteration thus existing as a consequence of the absolutely necessary, the existence of something absolutely
416 11 absolutely necessary, the existence of something absolutely necessary must be granted
416 15 If, on the other hand, we assume that an absolutely necessary cause of the world exists outside the
417 10 Something absolutely necessary is therefore contained in the world
417 2 causal connection with it), does there exist any absolutely necessary being
417 20 in the way of asserting the existence of an absolutely necessary highest cause, which we suppose
418 10 does not support the assumption of a first and absolutely originative cause of the series
419 38 of which rested on the existence of an absolutely necessary cause
421 32 This cause, even if it be viewed as absolutely necessary, must be such as can be thus met with
425 22 it does not puzzle over the possibility of the absolutely first; on the contrary, it finds comfort in such
426 25 that any epoch of nature is to be taken as the absolutely first, or that any limit of his insight into the
432 4 is in itself a simple being, whether there is an absolutely necessary cause of all things, and so forth, what
434 10 nowhere save in our thoughts, namely, to the absolutely unconditioned totality of the synthesis of
437 25 (For how can there be any experience of the absolutely void
438 11 <Fourthly>, if we admit <an absolutely necessary being> (whether it be the world itself
450 10 not objects in themselves -- were they such, the absolutely unconditioned might be found in them -- but simply
450 16 by treating anything at which it may arrive as absolutely unconditioned
451 17 Yet it can never reach this goal, for the absolutely unconditioned is not to be met with in experience
453 5 limit is encountered which exhibits a member as absolutely unconditioned
453 31 because no member is empirically given as absolutely unconditioned; and since a higher member is
453 34 series; in the other case, since no experience is absolutely limited, the necessity is that we <enquire> for
455 17 any condition as being one that <empirically> is absolutely unconditioned
456 37 nor a determinate finite (that is, anything absolutely limited), it is evident that the magnitude of the
457 5 to the world as an object of the senses, also absolutely impossible
457 25 require to have a perception of limitation by absolutely empty time or space
457 28 is impossible empirically, and therefore also absolutely
460 37 (in itself, as regards the number of its parts, absolutely indeterminate) is given -- the parts themselves
461 25 nature of this appearance, be never regarded as absolutely completed
470 28 cannot be anything which could begin a series absolutely and of itself
476 14 it can be perceived only as appearance) can begin absolutely of itself
476 40 of appearances, but never in this series an absolutely first beginning
480 8 member the existence of which can be regarded as absolutely necessary
481 21 in regarding it in its place within the series as absolutely independent and self-sufficient
482 4 Such an absolutely necessary being, as conceived by the
484 27 such new knowledge, to begin with an enquiry into absolutely necessary being, and to derive from the concepts
490 27 predicate, namely, that which belongs to being absolutely, is to be found in its determination, the concept
496 2 does not rest upon the immovable rock of the absolutely necessary, it yields beneath our feet
496 28 one existence remains, this existence must be the absolutely necessary being, whether or not its necessity be
498 10 reality, and therefore every condition, as being absolutely unconditioned, and that in this concept of an
499 25 This supreme cause we then proceed to regard as absolutely necessary, inasmuch as we find it absolutely
499 25 as absolutely necessary, inasmuch as we find it absolutely necessary that we should ascend to it, and find
500 29 from what has been said, that the concept of an absolutely necessary being is a concept of pure reason, that
501 1 from a given existence in general to some absolutely necessary being seems to be both imperative and
501 6 In all ages men have spoken of an <absolutely necessary> being, and in so doing have
501 14 to regard the non-existence of a thing as absolutely unthinkable
501 30 instance, that a triangle has three angles, is absolutely necessary, has been taken as justifying us in
502 1 does not declare that three angles are absolutely necessary, but that, under the condition that
502 13 object, and that this being is therefore itself absolutely necessary -- and this, to repeat, for the reason
502 25 The same holds true of the concept of an absolutely necessary being
503 5 only be another way of saying that there are absolutely necessary subjects; and that is the very
505 12 object (through the expression 'it is') as given absolutely
506 31 while not indeed such as we can declare to be absolutely impossible, is of the nature of an assumption
508 26 It runs thus: If anything exists, an absolutely necessary being must also exist
508 28 Therefore an absolutely necessary being exists
508 39 the series of subordinate causes ends with an absolutely necessary cause, without which it would have no
509 35 to discover from mere concepts what properties an absolutely necessary being must have, that is, which among
510 1 drawn, that the <ens realissimum> is the absolutely necessary being
510 22 contains the conditions of the possibility of an absolutely necessary being
510 31 If the proposition, that every absolutely necessary being is likewise the most real of all
510 36 that some <entia realissima> are likewise absolutely necessary beings
512 14 and advance, in such manner as we can, to some absolutely necessary condition of this existence
512 24 qua non>), without which a being would not be absolutely necessary
512 33 this concept (of supreme reality) applies is absolutely necessary
513 15 For the knowledge of what we profess to know as absolutely necessary must itself carry with it absolute
513 20 of something, to find that something to be absolutely necessary
???????MISSING TEXT??????
513 21 the other; for reason recognises that only as absolutely necessary which follows of necessity from its
515 13 of this thing can never be represented by me as absolutely necessary, and that, whatever it may be that
516 3 things as such an ultimate ground, that is, as absolutely necessary, but to keep the way always open for
516 9 of being empirically given can be regarded as absolutely necessary
516 10 Since, therefore, the absolutely necessary is only intended to serve as a
516 16 the world, it follows that we must regard the absolutely necessary as being <outside> the world
516 24 For there is nothing which absolutely binds reason to accept such an existence; on the
517 29 limitations of itself, it is taken as something absolutely necessary, existing in its own right, and as an
518 1 supreme being, which relatively to the world is absolutely (unconditionally) necessary, as a thing in and by
523 38 concepts alone, to the existence of an absolutely necessary being, and [as a final step] from the
526 29 then a certain determinate condition of it can be absolutely necessary, or can be an optional and contingent
526 32 Now since there are practical laws which are absolutely necessary, that is, moral laws, it must follow
527 4 condition, is itself known <a^priori> to be absolutely necessary
527 7 but also, as themselves in a different connection absolutely necessary, justify us in postulating it, though
527 14 which conditions it is not, therefore, known as absolutely necessary, but serves only as something
537 7 bring them nearer to a single radical, that is, absolutely fundamental, power
546 34 For what is greatest and absolutely complete can be determinately thought, all
550 2 something being given to my reason as an <object absolutely>, or merely as an <object in the idea>
553 40 relativa>), and yet have no right to assume it absolutely (<suppositio absoluta>)
556 34 it is not assumed as a something that is real absolutely and <in itself>, but is postulated only
558 3 predicates, not even if we regarded them as absolutely valid in respect of it
559 32 assert a being of the highest perfection and one absolutely necessary by its very nature, merely on the basis
562 2 our investigation into nature, on any subject, as absolutely complete, disposing reason to cease from further
564 5 of an Author of all things, a perfection that, as absolutely necessary, must be knowable <a^priori
564 9 in an indeterminate manner), be presupposed absolutely, and consequently as following from the essence
564 31 to know the existence of this supreme being as absolutely necessary
565 1 from this unity the idea of a supreme and absolutely necessary perfection of an original being, as the
570 8 while perhaps honestly meant, must be absolutely groundless, inasmuch as they relate to a kind of
594 23 of appearances <given in themselves> has an absolutely first beginning, and that this series is
594 24 first beginning, and that this series is absolutely and <in itself> without any beginning
604 5 when dialectical illusion is at its height, it is absolutely necessary that the attacks which seem so terrible
605 33 But that my ignorance is absolutely necessary, and that I am therefore absolved from
615 35 as necessarily to contain the concept of what is absolutely primordial
616 4 If we assume an absolutely perfect cause, we need not be at a loss in
643 38 a demonstrated dogma, but a postulate which is absolutely necessary in view of what are reason's own most
647 25 contingent ends, the latter with ends that are absolutely necessary
647 30 On the other hand, it is sufficient, absolutely and for everyone, if I know with certainty that
650 8 For here it is absolutely necessary that something must happen, namely
ABSOLVED 2
115 12 task, but it is a task from which we can here be absolved
605 34 is absolutely necessary, and that I am therefore absolved from all further enquiry, cannot be established
ABSORBENT 1
541 39 That absorbent earths are of different kinds (chalk and muriatic
ABSTAIN 3
573 22 beyond our capacities, and yet cannot well abstain from building a secure home for ourselves, we
616 31 therefore, are never opinions; either it must abstain from all judgment, or must affirm with apodeictic
647 6 pure mathematics; either we must know, or we must abstain from all acts of judgment
ABSTRACT 42
072 5 objects can be intuited as outside us; and if we abstract from these objects, it is a pure intuition, and
077 31 If we abstract from <our> mode of inwardly intuiting ourselves
077 37 It is no longer objective, if we abstract from the sensibility of our intuition, that is
078 26 What we mean by this phrase is that if we abstract from the subjective conditions of sensible
094 8 In the former we abstract from all empirical conditions under which our
095 34 case we should have a logic in which we do not abstract from the entire content of knowledge
106 27 If we abstract from all content of a judgment, and consider only
160 32 alone, <independently of sensibility>, I must abstract from the mode in which the manifold for an
161 12 proof there is one feature from which I could not abstract, the feature, namely, that the manifold to be
167 15 first produces the concept of succession -- if we abstract from this manifold and attend solely to the act
171 21 But if I abstract from the form of space, this same synthetic unity
172 10 manifold of an <intuition in general>, is -- if I abstract from the constant form of my inner intuition
208 11 thus varies independently], we can completely abstract from it, and still represent in the mere
268 8 <not an object of our sensible intuition>, and so abstract from our mode of intuiting it, this is a noumenon
270 26 the thought of something in general, in which I abstract from everything that belongs to the form of
270 38 Consequently, although our thought can abstract from all sensibility, it is still an open
278 26 Thus in the case of two drops of water we can abstract altogether from all internal difference (of
288 15 The conclusion is that we must either abstract from any and every object (as in logic), or, if
289 25 in the mere concept of a thing in general we abstract from the many necessary conditions of its
290 9 If, therefore, I abstract from all conditions of intuition and confine
290 11 to the concept of a thing in general, I can abstract from all outer relation, and there must still be
291 31 The fact that, if I abstract from these relations, there is nothing more left
292 17 intuition, by which objects are given us; if we abstract from these objects, the concepts have no relation
312 14 For at the start we are required to abstract from the actually existing hindrances, which, it
337 33 of the simplicity of the subject itself, for we abstract altogether from its properties when we designate
362 19 Since, in thinking in general, we abstract from all relation of the thought to any object
362 34 the logical unity of every thought, in which I abstract from all objects; but nevertheless it is
381 37 object in general from whose mode of intuition I abstract
395 35 Reason, which does not in abstract speculation easily become aware of its errors, is
396 19 Their abstract synthesis can never be given in any <a^priori>
401 22 and its magnitude, and cannot therefore abstract from the aforesaid conditions of sensibility
405 20 They regard them merely as inferences from abstract but arbitrary concepts, and so as not being
466 13 Accordingly we can abstract from the magnitude of the series of conditions
467 11 when stated in this quite general and abstract manner, is bound to appear extremely subtle and
500 3 of existence in general; or finally they abstract from all experience, and argue completely
520 1 though only through the slender outline of an abstract concept -- by representing this being to ourselves
527 31 For, if we abstract from what it is as a principle that contains the
558 25 In employing such a concept I not only abstract from corporeal nature, but from nature in general
569 39 Were it not that we are suspicious of abstract and general doctrines, however clear, and were it
577 26 the act whereby we construct the concept, and abstract from the many determinations (for instance, the
655 31 If I abstract from all the content of knowledge, objectively
666 25 rather the two points of reference, in all those abstract enquiries of reason to which men came to devote
ABSTRACTED 8
081 11 or in succession to one another -- relations abstracted from experience, and in this isolation confusedly
081 19 the imagination framing out of the relations abstracted from experience something that does indeed
129 25 underlying grounds when everything empirical is abstracted from appearances
263 13 what object comes under it, since we have abstracted from the sensible condition through which alone
283 6 them as nothing more than empirical or abstracted concepts of reflection
289 26 its intuition, the conditions from which we have abstracted are, with strange presumption, treated as not
291 19 Once we have abstracted from all conditions of intuition, there is, I
445 13 done in the major, in which we have [similarly] abstracted from all those conditions of intuition under
ABSTRACTING 4
018 11 to its limitations, whereby it is justified in abstracting -- indeed, it is under obligation to do so -- from
078 7 in this concept of things in general we are abstracting from every mode of their intuition and therefore
124 37 and so affords abundant opportunity of abstracting the concept of cause, and at the same time of
380 20 behalf of a possible experience, at the same time abstracting from all actual experience; and I conclude
ABSTRACTION 15
071 16 objects themselves, and which remains even when abstraction has been made of all the subjective conditions of
076 23 and it does not, therefore, remain when abstraction is made of all subjective conditions of its
207 31 of an internal distinction in sensation itself (abstraction being made of its empirical quality), awakens
264 26 is determined through a pure category in which abstraction is made of every condition of sensible intuition
274 36 the unity of thought in general -- complete abstraction being made from the mode in which an object may
280 7 determination -- both in the transcendental sense, abstraction being made from all differences in that which is
290 29 the pure concept has [as a matter of fact] made abstraction
291 23 But this necessity, which is founded solely on abstraction, does not arise in the case of things as given in
371 33 we speak not of <things> but of <thought> (abstraction being made from all objects) in which the 'I'
380 24 In so doing I am confusing the possible <abstraction> from my empirically determined existence with the
396 16 experiences; and the misunderstanding due to abstraction is thereby avoided
402 2 general concept of a world in general, in which abstraction is made from all conditions of its intuition, and
541 30 remaining differences, from which we have made abstraction in the concept of the species, and still more so
622 33 The simple arrived at by abstraction is entirely different from the simple as an
622 34 the simple as an object; though the 'I', taken in abstraction, can contain <in itself> no manifold, in its
ABSTRACTNESS 1
331 32 these expressions taken in their transcendental abstractness, and in discovering why the last-mentioned
ABSTRACTS 16
094 37 As general logic, it abstracts from all content of the knowledge of
095 26 General logic, as we have shown, abstracts from all content of knowledge, that is, from all
108 5 General logic abstracts from all content of the predicate (even though it
111 7 General logic, as has been repeatedly said, abstracts from all content of knowledge, and looks to some
176 11 Since this merely formal logic abstracts from all content of knowledge, whether pure or
177 23 For since general logic abstracts from all content of knowledge, the sole task that
300 34 formal, that is, logical manner, wherein it abstracts from all content of knowledge
322 26 present concerned with logical dialectic, which abstracts from all the content of knowledge and confines
362 27 does not commit a material error (for it abstracts from all content or objects), but is defective in
488 4 As such, it abstracts from the entire content of knowledge and is
504 31 can even be predicated of itself; for logic abstracts from all content
509 1 dealing with the objects of experience, the proof abstracts from all special properties through which this
579 16 In this it abstracts completely from the properties of the object that
598 29 reason can advance by means of speculation that abstracts from all interests, and whether such speculation
622 31 substance -- merely because its representation abstracts from the magnitude of its volume and is
630 5 in general; but only in regard to their form; it abstracts from all content
ABSTRUSE 1
520 28 depressed through doubts suggested by subtle and abstruse speculation, that it is not at once aroused from
ABSURD 21
027 24 themselves; otherwise we should be landed in the absurd conclusion that there can be appearance without
049 9 For it would be absurd to found an analytic judgment on experience
097 20 For if a question is absurd in itself and calls for an answer where none is
097 23 but may betray an incautious listener into absurd answers, thus presenting, as the ancients said
097 36 very content, it is quite impossible, and indeed absurd, to ask for a general test of the truth of such
140 19 of its conformity to law, sounds very strange and absurd
148 25 However exaggerated and absurd it may sound, to say that the understanding is
217 27 would flow in two parallel streams -- which is absurd
258 30 proof of the utility of the enquiries -- an absurd demand, since prior to completion of the
263 3 There is something strange and even absurd in the assertion that there should be a concept
289 9 (<dictum de omni et nullo>); but it would be absurd to alter this logical principle so as to read
355 40 representations in experience, we find nothing absurd and strange in the association of the two kinds
396 4 In mathematics its employment would, indeed, be absurd; for in mathematics no false assertions can be
446 23 critics of his procedure he appeared to have the absurd intention of denying both of two mutually
473 6 It is just as absurd to ask what ought to happen in the natural world
486 39 There is indeed something absurd, and far from edifying, in such an attempt
574 28 purpose, and just for this reason are often quite absurd, like the proposition of the Schoolman, that
598 37 For it is indeed absurd to look to reason for enlightenment, and yet to
616 26 the reality of such ideas is <probable> is as absurd as to think of proving a proposition of geometry
647 4 Hence it is absurd to have an opinion in pure mathematics; either we
668 19 misology, reduced to principles; and what is most absurd of all, the neglect of all artificial means is
ABSURDITIES 2
089 11 in things in themselves, and if we reflect on the absurdities in which we are then involved, in that two
549 20 however, raise against reason the usual cry of absurdities and contradictions, and though unable to
ABSURDITY 2
089 20 be changed with it into sheer illusion -- an absurdity of which no one has yet been guilty
406 8 many familiar and conclusive refutations of this absurdity -- it being quite futile to attempt to reason away
ABUNDANCE 1
177 37 For although an abundance of rules borrowed from the insight of others may
ABUNDANT 1
124 36 such regularity among appearances and so affords abundant opportunity of abstracting the concept of cause
ABUNDANTLY 1
005 38 and which this experience at the same time abundantly justifies it in using
ABYSS 6
021 9 even if all the rest were swallowed up in the abyss of an all-destroying barbarism, it has not yet
490 33 they have taught us has been by revealing the abyss of our <ignorance>, which otherwise we could
513 28 of all things, is for human reason the veritable abyss
515 2 from the existence of such a being as from an abyss
519 27 The whole universe must thus sink into the abyss of nothingness, unless, over and above this
523 29 means which have been adopted to bridge this wide abyss
ACADEMIC 2
508 10 natural and healthy understanding nor to the more academic demands of strict proof
603 39 In academic teaching we ought to pursue the course exactly
ACADEMICAL 1
603 7 not the young, at least, when entrusted to our academical teaching, be warned against such writings, and
ACCEPT 10
055 27 If we accept his conclusions, then all that we call
083 18 be rendered empty and useless, if we were to accept the view that our entire sensibility is nothing
158 21 I have never been able to accept the interpretation which logicians give of
379 28 in dealing with which reason must necessarily accept the principle that no organ, no faculty, no
429 5 the philosopher finds it extremely hard to accept a principle for which he can give no
451 26 whose task it is to examine concepts, refuse to accept this expression as legitimate, substituting for
516 25 there is nothing which absolutely binds reason to accept such an existence; on the contrary it can always
525 14 Those who accept only a transcendental theology are called
587 4 being a more guarded term, which the critic can accept as being up to a certain point valid, though
595 34 We are always in a position to accept these propositions -- propositions which are so
ACCEPTANCE 3
158 37 this would hardly have met with such remarkable acceptance, had not its authors succeeded in bringing
600 10 <in the process of enlisting general acceptance>, by the vanity of others; and thus in the end the
602 36 arguments of his opponent simply in order to gain acceptance for his own; and I also know that a quite
ACCEPTED 11
005 57 for the deed, the pre-eminent importance of her accepted tasks gives her every right to this title of
024 40 the above distinction, which must therefore be accepted
034 28 of knowledge, even for our inner sense) must be accepted merely <on faith>, and that if anyone thinks good
223 19 The accepted view is that only through the perception and
251 33 in the same confident tone, their claims to be accepted as actual axioms
276 17 Many a judgment is accepted owing to custom or is grounded in inclination
359 13 As against the commonly accepted doctrine of physical influence, an objection of
463 37 of empirical conditions, such a condition may be accepted as <empirically unconditioned>, without prejudice
591 19 led directly to the goal, and as though the accepted premisses could be so securely relied upon that
647 26 Once an end is accepted, the conditions of its attainment are
664 19 Though it is but a stranger it has long been accepted as a member of the household, and we allow it to
ACCEPTING 1
346 30 thus removes all difficulty in the way of accepting the existence of matter on the unaided testimony
ACCEPTS 4
005 46 that even ordinary consciousness readily accepts them
352 32 the form of our inner sense), or a dualist who accepts both, he will always, owing to this
359 15 For if the opponent of the doctrine accepts the view that matter and its motion are mere
429 12 occurs to it to reflect upon the assumption; it accepts as known whatever is familiar to it through
ACCIDENS 1
113 23 and Subsistence Negation (<substantia et accidens>) Limitation Of Causality and Dependence (<cause
ACCIDENT 5
198 32 belong to one another>, as, for example, the accident to some substance, or the effect to the cause
216 15 real in substance (for instance, to motion, as an accident of matter), this existence is entitled inherence
216 19 it is more exact and more correct to describe an accident as being simply the way in which the existence of
376 32 which I exist, whether it be as substance or as accident
619 15 as a whole, this difficulty is negligible, since accident in the individual case is still subject to a
ACCIDENTAL 22
018 7 origin or its object, and whatever hindrances, accidental or natural, it may encounter in our minds
020 19 Accidental observations, made in obedience to no previously
095 11 employment <in concreto>, that is, under the accidental subjective conditions which may hinder or help
127 1 For on any such exposition they would be merely accidental
138 20 to empirical concepts would be altogether accidental, if these latter were not based on a
140 33 take place only empirically, none but a merely accidental unity could be obtained, which would fall far
144 25 any determinate connection of them, but only to accidental collocations; and so would not give rise to any
145 4 unity of this apprehension, it would be entirely accidental that appearances should fit into a connected
145 7 it would remain entirely undetermined and accidental whether they would themselves be associable; and
196 7 empirical intuition are in themselves only accidental
209 7 however, perceptions come together only in accidental order, so that no necessity determining their
262 15 The so-called principle, that everything accidental has a cause, presents itself indeed somewhat
262 18 But if I ask what is understood by accidental, and you reply, "That the not-being of which is
390 6 do not lead to any series, save in so far as the <accidental> in existence must always be regarded as
403 7 composition, as applied to substances, is only an accidental relation in independence of which they must still
405 9 sense of the term 'composite', that is, to that accidental unity of the manifold which, given as <separate>
538 7 of this unity through observation of the accidental constitution of nature
548 10 for all, and that it is solely to external accidental conditions that the differences are due, we have
564 13 is really surrendered, as being quite foreign and accidental to the nature of things, and as not capable of
605 30 If ignorance is only accidental, it must incite me, in the former regard to a
644 12 in reversal of such procedure, regard them as accidental and as derived from the mere will of the Ruler
664 39 who judge a science not by its nature but by its accidental effects, we shall always return to metaphysics as
ACCIDENTALLY 4
074 21 connected with the appearances only as effects accidentally added by the particular constitution of the sense
084 20 from that which belongs to their intuition accidentally only, and is valid not in relation to sensibility
642 26 in freedom's own essential nature, and not accidentally instituted through external commands, connects
663 6 and not merely <technical>, in accordance with accidentally observed similarities, and so instituted as it
ACCIDENTS 13
185 7 causality of substances in respect of their accidents, is the coexistence, according to a universal
214 35 the world <substance> remains, and that only the <accidents> change
216 10 but special ways in which it exists, are called <accidents>
279 33 But what inner accidents can I entertain in thought, save only those which
333 30 substance, and thought as [consisting] only [in] accidents of his being, determinations of his state
335 17 composite, is an aggregate of several actions or accidents, distributed among the plurality of the
335 22 But with thoughts, as internal accidents belonging to a thinking being, it is different
389 17 between appearances, that of substance with its accidents is not adapted to being a transcendental idea
389 20 Accidents, in so far as they inhere in one and the same
403 10 and since a real composite is not made up of accidents (for accidents could not exist outside one
403 10 a real composite is not made up of accidents (for accidents could not exist outside one another, in the
405 26 composite made up of substances (nor even of real accidents), if I remove all compositeness from it, nothing
406 8 Accidents of the state [of a thing] are not self-subsisting
ACCOMPANIED 3
132 12 that representations which have often followed or accompanied one another finally become associated, and so are
153 14 is one and the same), cannot itself be accompanied by any further representation
162 25 as they are perceptions (that is, representations accompanied by sensation) -- therefore only through empirical
ACCOMPANIES 8
035 34 my existence, in the representation 'I am', which accompanies all my judgments and acts of understanding, I
153 31 For the empirical consciousness, which accompanies different representations, is in itself diverse
331 20 but only that it is a bare consciousness which accompanies all concepts
332 39 each and every judgment of the understanding and accompanies all categories as their vehicle, it is evident
342 3 Although he admits, therefore, the 'I', which accompanies, and indeed with complete identity, all
343 9 in the soul is the representation 'I' that accompanies and connects them all, we are unable to prove
362 30 Further, since the one condition which accompanies all thought is the 'I' in the universal
368 4 of each and every judgment of understanding and accompanies all categories as their vehicle, it is evident
ACCOMPANY 5
152 29 It must be possible for the 'I think' to accompany all my representations; for otherwise something
246 5 am', which expresses the consciousness that can accompany all thought, immediately includes in itself the
353 27 it is the mere form of consciousness, which can accompany the two kinds of representation and which is in a
633 11 that is, empirical, factors that may perchance accompany it
668 38 the reader has had the courtesy and patience to accompany me along this path, he may now judge for himself
ACCOMPANYING 4
153 12 (a representation which must be capable of accompanying all other representations, and which in all
153 33 That relation comes about, not simply through my accompanying each representation with consciousness, but only
282 39 of analysis, it introduces a certain admixture of accompanying representations into the concept of the thing, an
448 1 however, I reject this assumption, or rather this accompanying transcendental illusion, and deny that the world
ACCOMPLISH 1
669 3 century what many centuries have not been able to accomplish; namely, to secure for human reason complete
ACCOMPLISHED 1
303 11 different in kind from any unity that can be accomplished by the understanding
ACCORD 4
117 12 To gain assurance that they do actually accord, we must observe that in all disjunctive
119 30 <a^posteriori> analytic manner give us back and accord with what has previously been thought in a
226 5 Otherwise, they would not accord with time itself, which [in] <a^priori> [fashion]
582 37 which in experience may be found to be in accord with this concept
ACCORDANCE 226
009 10 pretensions, not by despotic decrees, but in accordance with its own eternal and unalterable laws
009 18 its sources, its extent, and its limits -- all in accordance with principles
019 37 follows from what he has himself set into it in accordance with his concept
025 3 of the unconditioned, and so to enable us, in accordance with the wish of metaphysics, and by means of
025 13 metaphysics, by completely revolutionising it in accordance with the example set by the geometers and
037 4 they from friends or from opponents, for use, in accordance with this propaedeutic, in the further
049 16 I have only to extract from it, in accordance with the principle of contradiction, the required
052 9 found that all mathematical inferences proceed in accordance with the principle of contradiction (which the
052 14 synthetic proposition can indeed be discerned in accordance with the principle of contradiction, this can
098 18 For although our knowledge may be in complete accordance with logical demands, that is, may not contradict
099 1 only then are we in a position to enquire, in accordance with logical laws, into the use of this
110 26 shows is that the consequence follows in accordance with the laws of the understanding
117 8 which is found in the third group, its accordance with the form of a disjunctive judgment -- the
119 26 consequences that can be deduced from it (their accordance with themselves and with experience); and finally
124 26 the understanding should not find them to be in accordance with the Conditions of its unity
125 5 else, B, follows from it <necessarily and in accordance with an absolutely universal rule>
132 15 the object, one of these representations can, in accordance with a fixed rule, bring about a transition of
135 13 if the intuition cannot be generated in accordance with a rule by means of such a function of
138 18 else than the synthetic unity of appearances in accordance with concepts
138 24 Since connection in accordance with universal and necessary laws would be
140 9 of their apprehension must be in complete accordance
144 27 must, therefore, conform to a rule, in accordance with which a representation connects in the
162 22 which allow of being presented to us only in accordance with the form of that pure sensible intuition
164 24 through the manifold of given representations, in accordance with the synthetic unity of apperception, and so
165 17 sense <a^priori> in respect of its form in accordance with the unity of apperception, imagination is to
166 24 of the manifold which may be given to it in accordance with the form of sensible intuition, is able to
168 34 the understanding determines inner sense, in accordance with the combination which it thinks, to that
171 8 in general> in an original consciousness, in accordance with the categories, in so far as the combination
172 13 I determine <everything that happens> in accordance with the relation which it prescribes, and I do
172 23 conceivable that nature should have to proceed in accordance with categories which yet are not derived from it
174 29 is in complete harmony with the laws of nature in accordance with which experience proceeds -- a kind of
176 7 In accordance with the functions and order of these mental
182 40 a rule for the determination of our intuition, in accordance with some specific universal concept
183 14 <a^priori> imagination, through which, and in accordance with which, images themselves first become
183 21 synthesis, determined by a rule of that unity, in accordance with concepts, to which the category gives
185 31 nothing but <a^priori> determinations of time in accordance with rules
190 14 its truth can always be adequately known in accordance with the principle of contradiction
218 3 ANALOGY <Principle of Succession in Time, in accordance with the Law of Causality>
223 13 objective only by reference to a rule in accordance with which the appearances in their succession
225 13 upon which it follows invariably, that is, in accordance with a rule
226 24 be found in the connection of perceptions in accordance with a rule
227 5 In accordance with this order something must necessarily
233 7 C THIRD ANALOGY <Principle of Coexistence, in accordance with the Law of Reciprocity or Community>
239 9 its connection with the actual is determined in accordance with universal conditions of experience, is (that
243 2 of the object with some actual perception, in accordance with the analogies of experience, which define
243 17 only it be bound up with certain perceptions, in accordance with the principles of their empirical connection
243 26 For in accordance with the laws of sensibility and the context of
243 34 do not start from experience, or do not proceed accordance with laws of the empirical connection of
244 27 proof has been found, reasonable and in accordance with a thorough and philosophical mode of thought
247 32 from connection with that which is perceived, in accordance with universal laws of experience
248 1 the existence of effects from given causes, in accordance with laws of causality
248 5 other states, which are given in perception, in accordance with empirical laws of causality
249 18 we can easily exhibit in their order, that is, in accordance with the order of the categories, and so assign
250 1 The understanding, in accordance with the subjective and formal conditions of
250 19 from this proposition there naturally follows, in accordance with the logical rules of conversion, the merely
250 33 But whatever is connected with perception in accordance with empirical laws is actual, even although it
305 16 of bringing the understanding into thoroughgoing accordance with itself, just as the understanding brings the
309 3 leads in its inferences from experience, and in accordance with which it estimates and gauges the degree of
312 9 allowing <the greatest possible human freedom> in accordance with laws by which <the freedom of each is made
312 22 time those institutions had been established in accordance with ideas, and if ideas had not been displaced
313 28 this is due to its having been judged in accordance with precisely those empirical rules, the
315 30 extension ('All men are mortal'), I proceed, in accordance therewith, to determine the knowledge of my
318 33 of the pure concepts of understanding must, in accordance with their nature, and inasmuch as their
320 16 In accordance with our plan we leave aside the practical ideas
327 4 ALTHOUGH a purely transcendental idea is, in accordance with the original laws of reason, a quite
329 33 well or ill grounded, we may, very fittingly, in accordance with the nature of a transcendental philosophy
336 12 a simple substance, cannot be demonstrated in accordance with the principle of identity
357 38 as real objects existing independently of us, in accordance with a certain transcendental dualism which does
361 20 by an effective determining of these limits in accordance with established principles, inscribing its
363 32 the object given, which thereupon is thought in accordance with the category
368 27 (in so far as its manifold can be combined in accordance with the universal condition of the unity of
379 8 the necessity, of postulating a future life in accordance with the principles of the practical employment
383 26 and predicate, of ground and consequence, in accordance with which the acts or effects are so determined
383 29 explained, together with the laws of nature, in accordance with the categories of substance and cause
386 27 Reason makes this demand in accordance with the principle that if <the conditioned is
388 7 In arranging the table of ideas in accordance with the table of categories, we first take the
390 36 whereby the appearance may be exhibited in accordance with the laws of understanding
391 26 of] appearance -- the synthesis being executed in accordance with those categories which represent appearance
398 31 or rather which give an empirical intuition in accordance with its form, is, under the name of absolute
409 13 <Thesis> Causality in accordance with laws of nature is not the only causality
409 25 that there is no other causality than that in accordance with laws of nature
409 15 everything in the world takes place solely in accordance with laws of nature
409 26 sense, as a special kind of causality in accordance with which the events in the world can have come
410 10 has <taken place>, which again presupposes, in accordance with the law of nature, a preceding state and its
410 16 If, therefore, everything takes place solely in accordance with laws of nature, there will always be only a
410 29 proposition that no causality is possible save in accordance with laws of nature, when taken in unlimited
410 10 which this act, in taking place, is determined in accordance with fixed laws
411 1 the cause of which is not itself determined, in accordance with necessary laws, by another cause antecedent
411 7 a series of appearances, which proceeds in accordance with laws of nature, begins <of itself>
411 8 If freedom were determined in accordance with laws, it would not be freedom; it would
411 24 promise of thoroughgoing unity of experience in accordance with laws
412 34 case, any more than in regard to causality in accordance with the laws of nature
419 7 or cause can bring the regress to a close only in accordance with the laws of sensibility, and therefore only
426 19 necessary for it to observe and investigate in accordance with the laws of nature, but only to <think> and
430 18 they would choose their principles exclusively in accordance with practical interests
431 5 We must be able, in every possible case, in accordance with a rule, to know what is <right> and what is
434 27 that demand explanation, and do we, in accordance with these ideas, have to seek only the
437 37 suppose that nothing happens in the world save in accordance with the laws of <nature>, the causality of the
438 7 'why' still pursues us, constraining us, in accordance with the law of causality [which governs]
440 32 cohere truly and completely in one experience, in accordance with empirical laws
440 39 which stands in connection with a perception in accordance with the laws of empirical advance
442 10 a regressive series of possible perceptions in accordance with empirical laws, in a word, that the course
450 4 leading it to undertake and to carry on, in accordance with the completeness prescribed by the idea, the
451 14 synthesis in the series of conditions; and in accordance with this rule the synthesis must proceed from
454 36 this principle can be upheld as determining, in accordance with its subjective significance, and yet also in
456 5 of the regress, determining the latter in accordance with the former; on the contrary, only by
457 35 that argument we regarded the sensible world, in accordance with the common and dogmatic view, as a thing
464 22 itself also have <come into being>, and that in accordance with the principle of the understanding it must
465 4 be determined to action by an antecedent cause in accordance with the law of causality
465 20 event would be determined by another in time, in accordance with necessary laws
465 31 something that is determined in the time-order in accordance with empirical laws, and which can therefore
466 24 world stand in thoroughgoing connection in accordance with unchangeable laws of nature is an
466 29 notwithstanding its being thus determined in accordance with nature, may not at the same time be grounded
466 37 both it and its effect will be necessary in accordance with the law of nature
468 9 connection with other appearances in accordance with unvarying laws of nature
468 31 It would have to be <thought> in accordance with the empirical character-- just as we are
469 5 all its actions must admit of explanation in accordance with the laws of nature
471 2 of] appearance a connection with its cause in accordance with the laws of empirical causality is indeed
472 7 explanation in terms of other appearances in accordance with natural laws
472 32 objects exclusively in the light of ideas, and in accordance with them determines the understanding, which
474 35 <has happened> in the course of nature, and in accordance with its empirical grounds must inevitably have
475 14 as its cause, does not <follow> therefrom in accordance with empirical laws; that is to say, it is not
475 22 be subject to the natural law of appearances, in accordance with which causal series are determined in time
476 9 There is no condition determining man in accordance with this character which is not contained in the
476 21 of nature, which determines succession in time in accordance with rules, is not applicable to it
478 4 conditions which render appearances necessary in accordance with laws of nature
479 11 experience anything which cannot be thought in accordance with the laws of experience
483 6 of a purely intelligible being; it proceeds, in accordance with the principle of thoroughgoing contingency
487 24 on the contrary, at complete determination in accordance with <a^priori> rules
487 26 it regards as being completely determinable in accordance with principles
488 31 In accordance with this principle, each and every thing is
498 21 discussion, the condition of completeness in accordance with [pure] concepts) does not hold, the
499 37 of sense as thereby known, and ascend from it, in accordance with laws of causality, to the supreme cause
502 11 (as existing) -- we are also of necessity, in accordance with the law of identity, required to posit the
506 23 connection with some one of our perceptions, in accordance with empirical laws
517 21 upon the ideal the rule of a systematic and, in accordance with universal laws, necessary unity in the
521 14 we everywhere find clear signs of an order in accordance with a determinate purpose, carried out with
521 31 and beyond these limits with probability, in accordance with the principles of analogy
522 22 be capable of such order and harmony, in accordance with universal laws, if they were not <in their
533 8 but only with that connection through which, in accordance with <concepts>, such <series> of conditions
534 21 nature; on the contrary, we interrogate nature in accordance with these ideas, and consider our knowledge as
534 29 to explain the chemical interactions of bodies in accordance with the idea of a mechanism, every kind of
538 6 Nor can we say that reason, while proceeding in accordance with its own principles, has arrived at knowledge
539 37 And in accordance with this latter principle, homogeneity is
540 24 ever being able to determine its appearances in accordance with universal principles
544 17 of the parts of nature as being in themselves in accordance both with reason and with nature
545 1 and seeks for the unity of this knowledge in accordance with ideas which go far beyond all possible
545 9 to that which can change the circle, in accordance with a fixed law, through all the infinite
545 26 can never confirm, namely, to conceive, in accordance with the rules of affinity, hyperbolic paths of
547 32 particularly interested in <manifoldness> (in accordance with the principle of specification), another
547 33 of specification), another thinker in <unity> (in accordance with the principle of aggregation)
549 1 the method of looking for order in nature in accordance with such a principle, and the maxim which
550 13 It is only a schema constructed in accordance with the conditions of the greatest possible
550 34 a necessary maxim of reason to proceed always in accordance with such ideas
551 33 thinking substance but from one another, in accordance with the idea of a simple being; we ought not to
559 4 the completeness of the conditions in nature in accordance with some principle
559 38 that all connection in the world be viewed in accordance with the principles of a systematic unity -- <as
561 20 this being, as supreme intelligence, acting in accordance with a supremely wise purpose, were the cause of
562 36 of nature and the series of its alterations, in accordance with the universal laws which they are found to
563 6 treat nature as resting upon a purposiveness, in accordance with universal laws, from which no special
563 12 follow out the physico-mechanical connection in accordance with universal laws in the hope of discovering
563 36 us merely in completing the unity of nature in accordance with universal laws, not only tends to abrogate
564 24 It does indeed, in so doing, proceed in accordance with the idea of an Author of the universe, but
565 28 the order of the world and of its connection in accordance with universal laws, the answer is that there
566 23 which, in originating the world, acts in accordance with wise purposes
567 22 that divine wisdom has disposed all things in accordance with its supreme ends, or that the idea of
567 25 of its systematic and purposive unity, in accordance with universal laws, even in those cases in which
568 9 as systematically connected with one another in accordance with the principle of a causal determination
568 28 to direct our investigations into nature in accordance with this principle
568 34 from the nature of the things of the world, in accordance with such an idea
569 31 to the innermost secrets of nature, in accordance with every possible principle of unity -- that of
575 28 considered in its transcendental employment, in accordance with mere concepts, it stands so greatly in need
577 20 by imagination alone, in pure intuition, or in accordance therewith also on paper, in empirical intuition
579 23 are concerned, it exhibits in intuition, in accordance with certain universal rules, all the various
579 27 by another, their symbols are placed together, in accordance with the sign for division, and similarly in the
579 37 of intuitions which he exhibits <a^priori> in accordance with concepts
580 12 is impossible unless I determine my object in accordance with the conditions either of empirical or of
580 38 between the discursive employment of reason in accordance with concepts and its intuitive employment by
581 11 <a^priori> judgments, but only discursively in accordance with concepts, never intuitively through the
581 32 through construction of concepts, but only in accordance with concepts that are <a^priori>
583 2 therefore synthetic knowledge through reason, in accordance with mere concepts; and it is discursive, in that
583 25 method is called the employment of reason in accordance with concepts; in so employing it we can do
583 30 that is, <a^posteriori> (although always in accordance with these concepts as rules of an empirical
590 23 from intuition, which can be given <a^priori> in accordance with the concepts
592 37 whereby our investigations can be conducted in accordance with principles of unity, the material being
594 16 In accordance with the common prejudice, it took appearances as
601 21 estimating of the rights of reason in general, in accordance with the principles of their first institution
606 18 magnitude of a degree, to know determinately, in accordance with principles <a^priori>, the diameter, and
606 28 and all attempts to determine it <a^priori> in accordance with an assured principle have proved vain
610 33 from the contingency of our determination <in accordance with the law> the contingency of the <law> itself
612 9 and therefore has not determined, in accordance with principles, the limits of his possible
613 18 it when met with in experience, we cannot, in accordance with these categories, creatively imagine any
614 34 to stand in connection with given appearances in accordance with the already known laws of the appearances
616 35 actually given, or as consequences that follow in accordance with empirical laws from what underlies the
624 20 condition of the possibility of the object in accordance with this concept
624 25 than the determination of an object in general in accordance with this one single concept
631 20 is, of our actions, we must account for them -- in accordance with a maxim which is inviolable, and which is so
635 10 but in a manner which, though useful, is not in accordance with our expectation
636 33 with a distribution of happiness that is made in accordance with principles
637 9 of experience>, namely, of such actions as, in accordance with moral precepts, <might> be met with in the
637 15 systematic unity of nature cannot be proved <in accordance with speculative principles of reason>
637 24 world a <moral world>, in so far as it may be in accordance with all moral laws; and this is what by means of
640 5 from their actions than such as follow in accordance with the course of nature in our world of sense
640 14 to its purity and consequences, is effected in accordance with <ideas>, the <observance> of its laws in
640 15 with <ideas>, the <observance> of its laws in accordance with <maxims>
640 20 cause which determines for such conduct as is in accordance with the moral law an outcome, either in this or
641 12 the supreme good of that world wherein, in accordance with the commands of a pure but practical reason
642 14 all things, which constitute this great whole, in accordance with universal laws of nature (just as the former
642 15 laws of nature (just as the former unity is in accordance with universal and necessary laws of morality)
642 33 primordial being, that principle connects them in accordance with universal and necessary laws of nature
643 16 systematic unity of their ends was understood in accordance with these concepts and from necessary principles
644 14 no conception of such a will, except as formed in accordance with these laws
644 20 to the purposive unity that is determined in accordance with the principles of reason, and shall believe
649 9 a supreme intelligence has ordered all things in accordance with the wisest ends
653 10 In accordance with reason's legislative prescriptions, our
654 7 The schema, which is not devised in accordance with an idea, that is, in terms of the ultimate
654 9 of the ultimate aim of reason, but empirically in accordance with purposes that are contingently occasioned
655 10 light, and to devise a whole architectonically in accordance with the ends of reason
655 17 Hence, not only is each system articulated in accordance with an idea, but they are one and all
657 24 that is, to exercise the talent of reason, in accordance with its universal principles, on certain
658 17 prescribes as regards systematic unity, in accordance with this cosmical concept, from the standpoint
662 27 therefore just as it is given us, but solely in accordance with <a^priori> conditions, under which alone it
662 31 The object of inner sense, the soul, and in accordance with our fundamental concepts of it, <thinking
663 5 division, which is therefore <architectonic>, in accordance with the essential ends of reason, and not merely
663 6 ends of reason, and not merely <technical>, in accordance with accidentally observed similarities, and so
668 8 the title of method, it must be a procedure in accordance with principles
ACCORDANT 1
520 12 It is the oldest, the clearest, and the most accordant with the common reason of mankind
ACCORDED 1
598 9 And the same favour must be accorded to the no less well disposed and in his moral
ACCORDING 192
010 3 I have specified these questions exhaustively, according to principles; and after locating the point at
013 28 when the author is thus endeavouring, according to the plan here proposed, to carry through a
013 35 save that of adapting it in a <didactic> manner according to their own preferences, without their being
017 30 knowledge or on the different kinds of certainty according to difference in the objects (idealism
020 23 Reason, holding in one hand its principles, according to which alone concordant appearances can be
025 19 this peculiarity, that it can measure its powers according to the different ways in which it chooses the
032 23 is possible to make progress with pure knowledge, according to principles, from concepts alone (those that
032 35 must necessarily be developed dogmatically, according to the strictest demands of system, in such
036 26 we must in each single case appeal to the rules according to which experience in general, even inner
045 4 derive its certainty, if all the rules, according to which it proceeds, were always themselves
052 35 and in a manner sufficient for any use, according to its original sources, divisions, extent, and
054 14 even these propositions, though they are valid according to pure concepts, are only admitted in
055 34 For he would then have recognised that, according to his own argument, pure mathematics, as
058 23 reason would be the sum-total of those principles according to which all modes of pure <a^priori> knowledge
059 26 not to be possible, then at least for a canon, according to which, in due course, the complete system of
087 12 of change of location (motion), and of laws according to which this change is determined (moving
093 39 as a propaedeutic to the sciences, though, according to the actual procedure of human reason, it is
094 5 before it can be possible to prescribe the rules according to which a science of them is to be obtained
095 8 (contrary to the usual meaning of this title, according to which it should contain certain exercises for
096 7 in ourselves or only empirically given, according to the laws which the understanding employs when
104 15 but are in the end merely arranged in pairs according to similarities, and in series according to the
104 16 in pairs according to similarities, and in series according to the amount of their contents, from the simple
104 20 has the advantage and also the duty of proceeding according to a single principle
104 23 and must therefore be connected with each other according to one concept or idea
107 32 judgment (<judicium singulare>), not only according to its own inner validity, but as knowledge in
107 33 own inner validity, but as knowledge in general, according to its quantity in comparison with other
112 15 in the case of larger numbers, is a synthesis according to concepts, because it is executed according to
112 16 according to concepts, because it is executed according to a common ground of unity, as, for instance
115 36 concepts, and as dividing it systematically <according to determinate principles>, is already evident
124 12 A, there is posited something quite different, B, according to a rule
125 7 present cases from which a rule can be obtained according to which something usually happens, but they
126 29 of all <a^priori> concepts has thus a principle according to which the whole enquiry must be directed
135 17 of the combination of three straight lines according to a rule by which such an intuition can always
136 6 Consciousness of self according to the determinations of our state in inner
136 32 a connection of all these representations according to laws
136 38 unity of the synthesis of all appearances according to concepts, that is, according to rules, which
137 1 all appearances according to concepts, that is, according to rules, which not only make them necessarily
137 10 thereby rendering possible their interconnection according to <a^priori> rules
138 19 Unity of synthesis according to empirical concepts would be altogether
139 7 functions of synthesis, namely, of that synthesis according to concepts in which alone apperception can
139 11 in the time-series, with other appearances) <according to concepts>; and without such unity, which has
140 10 The representation of a universal condition according to which a certain manifold can be posited in
140 13 all appearances stand in thoroughgoing connection according to necessary laws, and therefore in a
140 16 That nature should direct itself according to our subjective ground of apperception, and
144 30 subjective and <empirical> ground of reproduction according to rules is what is called the <association> of
145 26 According to this principle all appearances, without
146 4 and through this, in turn, their reproduction according to laws, and so [as involving these various
148 10 synthetic unity of the manifold of appearances according to rules, would not exist at all (for appearances
148 35 the pure laws of understanding, under which, and according to the norm of which, they first become possible
155 25 all intuition in its relation to sensibility is, according to the Transcendental Aesthetic, that all the
159 4 belonging to the understanding, from the relation according to laws of the reproductive imagination, which
159 17 in the synthesis of intuitions, that is, according to principles of the objective determination of
159 26 subjective validity -- as when they are connected according to laws of association
161 7 unity is no other than that which the category (according to $20) prescribes to the manifold of a given
167 17 act through which we determine the <inner> sense according to its form
169 3 only in conformity with the form of inner sense, according to the special mode in which the manifold, which
169 20 that this combination can be made intuitable only according to relations of time, which lie entirely outside
170 36 contains <combination> of the manifold, given according to the form of sensibility, in an <intuitive>
175 11 of connecting certain empirical representations according to the rule of causal relation
183 1 The concept 'dog' signifies a rule according to which my imagination can delineate the figure
183 24 the determination of inner sense in general according to conditions of its form (time), in respect of
183 31 in general, we shall now expound them according to the order of the categories and in connection
185 8 respect of their accidents, is the coexistence, according to a universal rule, of the determinations of the
185 27 of perceptions with one another at all times according to a rule of time-determination
189 3 The principles of the Transcendental Aesthetic, according to which space and time are the conditions of the
193 22 unity of appearances, that is, on a synthesis according to concepts of an object of appearances in
193 25 perceptions that would not fit into any context according to rules of a completely interconnected
195 2 happens, but is itself the source of principles according to which everything that can be presented to us
195 18 For the necessity according to concepts which distinguishes the principles of
196 34 in the <a^priori> determination of appearances according to the categories of quantity and of quality
210 27 real in their perception, they can be generated according to rules of a mathematical synthesis
211 18 analogy of experience is, therefore, only a rule according to which a unity of experience may arise from
212 16 we are justified in combining appearances only according to what is no more than an analogy with the
218 31 be, presupposes something upon which it follows according to a rule
222 4 in that order of the manifold of appearance according to which, <in conformity with a rule>, the
222 12 which precedes an event the condition of a rule according to which this event invariably and necessarily
222 27 antecedent to an event, upon which it must follow according to rule
223 7 that something precedes it, on which it follows according to a rule
223 22 appearances are we enabled to discover a rule according to which certain events always follow upon
225 34 their existence in time, that is, determine them according to a rule
226 25 This rule, by which we determine something according to succession of time, is, that the condition
227 12 in time, upon which it follows necessarily, according to a rule
227 18 relation of appearances (as possible perceptions) according to which the subsequent event, that which happens
229 13 But while according to the usual procedure, which deals with concepts
229 22 For according to the principle of causality actions are always
230 30 happening), can still be considered <a^priori> according to the law of causality and the conditions of
236 34 of the existence of appearances in time, according to all its three modes, viz. the relation to time
237 12 of appearances as regards their existence according to necessary rules, that is, according to laws
237 13 existence according to necessary rules, that is, according to laws
237 22 such unity being possible only in synthesis according to rules
243 32 then, only so far as perception and its advance according to empirical laws can extend
252 13 determined through the connection of perceptions according to concepts, the object is entitled necessary
265 1 only the thought of an object in general, according to different modes
265 33 so far as they are thought as objects according to the unity of the categories, are called
266 29 form of our knowledge of one and the same thing, according as it is indistinct or distinct, but to the
273 17 According to this usage, some have thought good to entitle
273 24 astronomy, on the other hand, as taught according to the Copernican system, or according to
273 25 as taught according to the Copernican system, or according to Newton's laws of gravitation, would give an
280 19 by which one thing is distinguished from others according to transcendental concepts
281 16 as to the place which belongs to every concept according to difference in the use to which it is put, and
281 18 for determining this place for all concepts according to rules, is a <transcendental topic>
281 33 by the fact that they do not present the object according to what constitutes its concept (quantity
283 3 <intellectualised> appearances, just as Locke, according to his system of <noogony> (if I may be allowed
284 22 Thus, according to this principle all evils are merely
285 25 also their reciprocal correspondence, according to universal laws
290 8 According to mere concepts the inner is the substratum of
295 2 whether it is something or nothing, will proceed according to the order and under the guidance of the
297 28 The former would not, since, if it acts only according to its own laws, the effect (the judgment) must
301 38 as under a condition is known from the concept according to a principle
302 30 stand under principles, and should be determined according to mere concepts, is a demand which, if not
304 20 syllogisms, like judgments, are of three kinds, according to the different ways in which, in the
304 28 not there found to stand under certain conditions according to a universal rule
310 36 higher need than merely to spell out appearances according to a synthetic unity, in order to be able to read
311 11 would make of virtue something which changes according to time and circumstance, an ambiguous
313 7 world -- clearly show that they are possible only according to ideas, and that though no single creature in
313 21 world-order to the architectonic ordering of it according to ends, that is, according to ideas, is an
313 21 ordering of it according to ends, that is, according to ideas, is an enterprise which calls for
315 17 <transcendental ideas>, and which will determine according to principles how understanding is to be employed
315 21 the universality of knowledge [which it yields] according to concepts, the syllogism being itself a
348 33 that indicates a reality in space or in time, according as it is related to the one or to the other mode
350 13 avoid such deceptive illusion, we have to proceed according to the rule: <Whatever is connected with a
350 14 rule: <Whatever is connected with a perception according to empirical laws, is actual>
352 1 in both fields must be connected with each other according to the rules which this category introduces into
355 37 to how these can be so connected with each other according to settled laws that they exhibit the unity of a
356 30 we entitle outer intuitions can be represented according to empirical laws as objects outside us -- a
379 26 If we judged according to <analogy with the nature> of living beings in
386 11 enumerate these ideas with systematic precision according to a principle, we must bear in mind two points
386 33 and can be reduced to a table arranged according to the [fourfold] headings of the latter
387 28 According to reason, with its demand for totality of
392 33 the connection of the determinations of a thing according to an inner principle of causality
394 30 Since this unity of reason involves a synthesis according to rules, it must conform to the understanding
400 23 According as the unit chosen is greater or smaller, the
409 30 preceding state upon which it inevitably follows according to a rule
413 18 later following states can be taken as resulting according to purely natural laws
414 4 determining one another with necessity according to universal laws, which we entitle nature, and
418 24 the series of appearances and the regress therein according to empirical laws of causality, we must not
420 3 Both inferences were correct, according to the point of view which each chose in
422 12 in its unconditioned totality that which according to the rules of experience can never be
425 9 According to the antithesis, every given beginning compels
426 2 According to the principle of empiricism the understanding
426 35 understanding, which is that of investigating, according to necessary rules, the origin of appearances
435 31 is empirically given and therefore to be known according to the laws of experience
436 13 answer, and first consider what we should gain according as the answer is in the affirmative or in the
441 26 manner in space and time, and are determinable according to laws of the unity of experience, are entitled
442 4 so far as the perception connects with all others according to the rules of the unity of experience
456 24 do is to seek for the concept of its magnitude according to the rule which determines the empirical
462 7 might not always be considered merely according to its magnitude, but at least the series of its
462 17 According to the table of categories given above, two of
464 14 conceivable by us; the causality is either according to <nature> or arises from <freedom>
464 16 state with a preceding state on which it follows according to a rule
467 1 but merely as representations, connected according to empirical laws, they must themselves have
467 9 in respect of appearances as resulting from them according to the necessity of nature
469 29 without any conflict, in the same actions, according as the actions are referred to their intelligible
473 28 with perfect spontaneity an order of its own according to ideas, to which it adapts the empirical
473 29 to which it adapts the empirical conditions, and according to which it declares actions to be necessary
473 38 For every cause presupposes a rule according to which certain appearances follow as effects
474 4 This character is permanent, but its effects, according to variation in the concomitant and in part
476 11 or which is not subject to their law -- the law according to which there can be no empirically
488 1 According to this principle, of <every two> contradictorily
488 8 to the principle of <complete> determination, according to which if <all the possible> predicates of
499 1 they may not be objectively sufficient, are yet, according to the standard of our reason, preponderant, and
521 36 to nature, and constrain it to proceed not according to its own ends but in conformity with ours
532 30 experience or find employment within its limits), according as it is applied to an object which is supposed
534 16 mere contingent aggregate, but a system connected according to necessary laws
542 35 that is, every species contains subspecies, according to the principle of specification, and the
551 37 from the idea of a supremely wise cause the rule according to which reason in connecting empirical causes
555 17 in seeking, to know this object of my idea according to what it may be in itself
560 14 to how the things of the world may be connected according to teleological laws, and so enables it to arrive
563 21 for such unity in the connection of things, according to universal laws of nature; and we ought
573 18 each to erect a separate building for himself, according to his own design
578 14 in intuition, unassisted by any experience, according to its concept alone, but the colour of this cone
581 34 They contain nothing but the rule according to which we are to seek empirically for a certain
583 27 more than bring appearances under concepts, according to their actual content
591 38 those belonging to philosophical knowledge can, according to the ordinary usage of words, be entitled
600 38 they will consequently take it as agreed, that, according to our principles of criticism, and having regard
610 19 possessed of these things, much less infer them according to a law
610 29 of the sun), upon which the melting has followed according to a fixed law, although <a^priori>
615 6 themselves be explained from natural grounds and according to natural laws; and the wildest hypotheses, if
626 15 made is that we admit the conclusion as holding according to analogy, namely, on the ground that if all the
637 25 of the rational being it <can be>, and what according to the necessary laws of morality it <ought to
638 12 that just as the moral principles are necessary according to reason in its <practical> employment, it is in
639 2 upon only if a <Supreme Reason>, that governs according to moral rules, be likewise posited as underlying
639 20 God and a future life are two postulates which, according to the principles of pure reason, are inseparable
640 1 rational beings in it, and of their connection according to moral laws under the government of the supreme
641 21 and completes the universal order of things, according to the most perfect design -- an order which in
644 19 We shall study freedom according to the purposive unity that is determined in
648 19 always exists in some specific degree, which, according to differences in the interests at stake, may be
650 10 The end is here irrefragably established, and according to such insight as I can have, there is only one
654 18 so doing must distinguish it with certainty and according to principles from all other wholes, is not
654 33 interest, we must not explain and determine them according to the description which their founder gives of
660 6 to <isolate> the various modes of knowledge according as they differ in kind and in origin, and to
663 16 of things and to arrive at a rational physiology according to principles <a^priori
ACCORDINGLY 74
008 21 Metaphysics has accordingly lapsed back into the ancient time-worn dogmatism
061 13 Accordingly, although the highest principles and fundamental
068 20 them as outside and alongside one another, and accordingly as not only different but as in different places
074 22 Accordingly, they are not <a^priori> representations, but are
089 33 Accordingly the predicates of space and time are rightly
105 33 Accordingly, all judgments are functions of unity among our
116 4 a system of them in the human understanding, and accordingly indicates all the <momenta> of a projected
169 4 Accordingly I have no <knowledge> of myself as I am but
194 10 Accordingly, since experience, as empirical synthesis, is, in
231 36 is the smallest; and the new state of reality accordingly proceeds from the first wherein this reality was
264 8 Accordingly the Transcendental Analytic leads to this
271 3 The categories accordingly extend further than sensible intuition, since
285 34 Accordingly, Leibniz conceived space as a certain order in
286 19 solely under the conditions of sensibility; and accordingly space and time will not be determinations of
288 29 in them; nothing is withdrawn or inhibited; accordingly the real in things cannot be in conflict with
293 26 Understanding accordingly limits sensibility, but does not thereby extend
294 6 The critique of this pure understanding, accordingly, does not permit us to create a new field of
297 11 not on that account deceptive; and such doctrine, accordingly, is not to be separated from the analytic part of
303 6 Accordingly, reason never applies itself directly to
306 1 Accordingly, even if pure reason does concern itself with
315 33 Accordingly, in the conclusion of a syllogism we restrict a
318 22 Reason accordingly occupies itself solely with the employment of
329 19 Accordingly the expression 'I', as a thinking being
330 28 else that it contains must be derived, is accordingly as follows: I The soul is <substance>
339 28 Accordingly, even granting the human soul to be simple in
340 8 Accordingly, the thesis that only souls (as particular kinds
345 4 it only in thought, as being its outer cause, and accordingly as being inferred
345 16 Accordingly, as regards the relation of the perception to its
368 23 do not give thought an object to be known, and accordingly do not give even myself as object
376 7 and not also as a predicate of another being, and accordingly the concept of a subject is here taken in a
385 38 Accordingly, just as the paralogisms of pure reason formed
394 40 Accordingly, vigorous fighters, no matter whether they
402 31 that is to say, nothing at all, will remain, and accordingly no substance will be given
404 32 Accordingly it has not been possible to prove this second
414 30 upon them, but without arising out of them; and accordingly, in respect of causality though not of time, must
416 33 Accordingly the causality of the necessary cause of
421 13 Accordingly the succession of opposite determinations, that
423 27 Accordingly, nothing remains for reason save to consider
432 30 Accordingly all questions dealt with in the transcendental
434 36 Accordingly our question does not require to be raised in the
441 17 Accordingly, that which is in space and time is an appearance
442 14 Accordingly, all events which have taken place in the immense
450 28 Accordingly I entitle it a <regulative> principle of reason
452 29 Accordingly, the division of a body, that is, of a portion of
458 25 Accordingly, while appearances <in the world> are
466 13 Accordingly we can abstract from the magnitude of the series
467 3 effects of such an intelligible cause appear, and accordingly can be determined through other appearances, but
487 24 Accordingly it thinks for itself an object which it regards
491 28 Accordingly, reason, in employing the transcendental ideal as
494 31 Accordingly, omitting this limitation, we treat the empirical
497 26 Accordingly, we conclude that the supreme being, as
512 12 Accordingly, we take as the starting-point of our inference
523 33 Accordingly, we then abandon the argument from empirical
533 17 I accordingly maintain that transcendental ideas never allow of
534 13 This idea accordingly postulates a complete unity in the knowledge
554 36 Accordingly, in analogy with realities in the world, that is
561 8 Accordingly, medical physiology extends its very limited
570 15 Accordingly, fruitless as are all these endeavours of
574 25 Accordingly, negative propositions intended to reject false
577 32 Accordingly, just as this single object is determined by
589 19 Accordingly, since philosophy is simply what reason knows by
603 34 And accordingly he comes to believe that there can be no better
611 33 Accordingly that peculiarly characteristic ardour with which
617 26 The burden of proof accordingly rests upon the opponent
620 28 Accordingly, pure reason does not, in point of fact, contain
621 26 Accordingly, the proof must also at the same time show the
625 23 happen to attract their attention, and decide accordingly
637 20 Accordingly it is in their practical, meaning thereby their
643 13 Accordingly we find, in the history of human reason, that
658 38 which everyone necessarily has an interest; and accordingly if a science is to be regarded merely as one of
659 31 Accordingly, the metaphysics of morals is really pure moral
661 25 or secure guidance in the elaboration of it, and, accordingly, in this arbitrarily conceived enterprise
663 7 Accordingly the division is also unchangeable and of
666 24 Accordingly theology and morals were the two motives, or
ACCORDS 5
009 36 and cannot claim the sincere respect which reason accords only to that which has been able to sustain the
119 8 leads back to the unity of the concept, and accords completely with this and with no other concept
297 21 In any knowledge which completely accords with the laws of understanding there is no error
311 40 is quite capable of a milder interpretation that accords with the nature of things
539 20 everyone presupposes that this unity of reason accords with nature itself, and that reason -- although
ACCOUNT 67
019 20 fact that Diogenes Laertius, in handing down an account of these matters, names the reputed author of
028 30 is at least not self-contradictory, provided due account be taken of our critical distinction between the
080 18 of the intuition of this object is taken into account
081 34 valid <a^priori> intuition, they can neither account for the possibility of <a^priori> mathematical
097 34 that such a criterion [being general] cannot take account of the [varying] content of knowledge (relation
113 1 On this account we are entitled to call these representations
127 5 The illustrious Locke, failing to take account of these considerations, and meeting with pure
140 24 in transcendental apperception, in that unity on account of which alone it can be entitled object of all
174 7 There are only two ways in which we can account for a <necessary> agreement of experience with
175 34 We have now to give an account of their employment, and the exposition may
176 18 their components, without our requiring to take account of the special nature of the knowledge involved
192 3 of synthetic <a^priori> judgments we also take account of the conditions and scope of their validity, it
192 31 of <a^priori> representations, they must also account for the possibility of <pure> synthetic judgments
197 14 I have named them, therefore, on account rather of their application than of their content
202 36 only an instant, if, that is, I do not take into account the succession of different sensations
239 24 Just on this account also the principles of modality are nothing but
258 20 of that which is true, but likewise demand that account be taken of that which we desire to know
273 23 observation of the starry heavens, would give an account of the former; theoretical astronomy, on the
273 26 to Newton's laws of gravitation, would give an account of the second, namely, of an intelligible world
274 6 to its employment even in the Newtonian account of the structure of the universe -- there is
278 2 is a mere act of comparison; for since we take no account whatsoever of the faculty of knowledge to which
278 32 objects of the pure understanding (although, on account of the confused character of our representations
283 21 objects can be given), and left entirely out of account the transcendental place of these concepts
284 16 conflict in an <a^priori> rule, since it takes account of the opposition in the direction of forces, a
297 11 of which, though thus imperfect, is not on that account deceptive; and such doctrine, accordingly, is not
342 28 therefore its whole state (that is, if we take account only of the positions in space)
363 8 problem, intuition has been left entirely out of account
381 33 for the sufficient reason that thought takes no account whatsoever of the mode of intuition, whether it
401 29 constitute it a totality in intuition, we have to account for a concept which in this case cannot proceed
418 36 The former argument takes account only of <the absolute totality> of the series of
431 11 is by no means sufficient, in all cases, to account for what has to be explained
462 20 Hitherto it has not been necessary to take account of this distinction; for just as in the general
472 9 ground of explanation, leaving entirely out of account their intelligible character (that is, the
477 14 and thoughtlessness, not neglecting to take into account also the occasional causes that may have
477 18 we none the less blame the agent, not indeed on account of his unhappy disposition, nor on account of the
477 19 on account of his unhappy disposition, nor on account of the circumstances that have influenced him
477 20 that have influenced him, nor even on account of his previous way of life; for we presuppose
500 16 which we have ourselves followed in the above account
501 27 exhibited in a number of examples; and on this account all further enquiry into its intelligibility has
507 18 his position by adding a few noughts to his cash account
514 19 of reason that we should be able to give an account of all our concepts, opinions, and assertions
519 21 is speechless, and only the more eloquent on that account
529 28 that he should at least give a satisfactory account how, and by what kind of inner illumination, he
537 23 and this not only, as in the case cited, on account of the unity of the substance, but also in those
565 8 This same idea is on that account legislative for us; and it is therefore very
595 10 be freely admitted, without our having on that account to give up these affirmations, which have at
608 14 dwell in us <a^priori>; but he cannot on this account declare that they are beyond the powers of the
608 35 of these ideas, it is under obligation to give an account of their validity or of their illusory
612 16 which involves illusion for which he also cannot account in terms of any principles, suspicion falls on
613 12 actually given and so far certain, as serving to account for what is thus given
614 3 None the less they do not on this account signify objects that having been invented are
616 11 of the human soul has been employed to account for its appearances, it is controverted by
621 36 On this account, all attempts to prove the principle of
625 3 is simple, is to be proved, we leave out of account the manifold of thought, and hold only to the
629 25 How else can we account for our inextinguishable desire to find firm
631 20 expressions, that is, of our actions, we must account for them -- in accordance with a maxim which is
635 27 itself, and with which, so long as it takes no account of the practical, it has also good cause to be
636 29 The latter takes no account of desires, and the natural means of satisfying
637 27 Owing to our here leaving out of account all conditions (ends) and even all the special
638 20 world, in the concept of which we leave out of account all the hindrances to morality (the desires)
639 39 Leibniz entitled the world, in so far as we take account only of the rational beings in it, and of their
646 6 in our mind, and can do so without having to take account of the character of the object, we expose the
646 13 Persuasion I can hold to on my own account, if it so pleases me, but I cannot, and ought not
650 2 my being in a position to give a speculative account of it
657 4 which is pure, and which precisely on that account is infallible, excluding all illusion and error
658 26 On account of this superiority which moral philosophy has
662 7 which relate to objects in general but take no account of objects that <may be given (Ontologia>); the
ACCOUNTING 2
036 40 little capable of explaining further as we are of accounting for our being able to think the abiding in time
615 37 admissibility of an hypothesis is its adequacy in accounting <a^priori> for those consequences which are [<de
ACCRETION 1
406 3 of alteration does not come about through the accretion of many simple alterations
ACCRUE 1
449 26 in the correction of our judgments, will always accrue, though it may not be what we set out to find
ACCURACY 1
451 30 We need only determine these concepts with such accuracy as is required for our particular purposes
ACCURATE 2
224 14 consciousness may extend, and however careful and accurate it may be, they still remain mere representations
504 25 fruitless disputations in a direct manner, by an accurate determination of the concept of existence, had I
ACCURATELY 5
055 8 we not only lighten our own task, by defining it accurately, but make it easier for others, who would test
177 14 employ the title <doctrine of judgment> as more accurately indicating the nature of our task
466 2 cannot decline, I must define somewhat more accurately the procedure of transcendental philosophy in
531 2 question, it would be of the greatest importance accurately to determine this concept on its transcendental
556 2 of the whole Transcendental Dialectic, and accurately to define the final purpose of the ideas of pure
ACCUSATION 1
446 25 But this accusation does not seem to me to be justified
ACCUSED 2
428 39 can justly be accused of wishing to <deny> them
526 15 However, since no one ought to be accused of denying what he only does not venture to
ACCUSTOM 1
178 23 particular circumstances of experience, and so accustom us to use rules rather as formulas than as
ACCUSTOMED 4
303 24 of inference, and so end by becoming completely accustomed to it, we no longer take notice of this
425 20 Being more accustomed to descend to consequences than to ascend to
530 3 of better fortune in those who have once become accustomed to dogmatic modes of persuasion; and I therefore
603 36 by casting aside these well-meant warnings; and accustomed as he is to dogmatism, he drinks deep draughts of
ACHEIVED 1
547 11 This is acheived by bringing its employment, so far as may be
ACHEIVES 1
651 22 it will be said, is this all that pure reason acheives in opening up prospects beyond the limits of
ACHIEVE 17
010 40 the [kindred] question, how much we can hope to achieve by reason, when all the material and assistance
024 5 this science is concerned, above all else, to achieve
026 16 a fundamental science, it is under obligation to achieve this completeness
085 27 does the understanding rely in its endeavour to achieve such absolutely necessary and universally valid
228 4 is due only to the fact that the cause cannot achieve its complete effect in one moment
229 30 by such method (of comparison) we could not achieve the completeness required for the magnitude and
261 16 the determination of a concept, so long as we can achieve our end with one or other of its properties
264 10 conclusion, that the most the understanding can achieve <a^priori> is to anticipate the form of a
300 8 dialectic can never be in a position to achieve
304 36 principles (universal conditions) and thereby to achieve in it the highest possible unity
500 20 which is indeed its sole guide in its efforts to achieve that goal
534 6 of knowledge, is that it prescribes and seeks to achieve its <systematisation>, that is, to exhibit the
569 11 the empirical employment of understanding can achieve, yet still, by the very fact that they place the
578 27 itself to universal concepts; mathematics can achieve nothing by concepts alone but hastens at once to
636 23 advises us what we have to do if we wish to achieve happiness; the latter dictates to us how we must
668 14 which form the problem of metaphysics, to achieve more than is possible through speculation
669 1 path into a high-road, it may not be possible to achieve before the end of the present century what many
ACHIEVED 12
108 10 a merely negative predicate, and what is thereby achieved in the way of addition to our total knowledge
192 21 alone the synthesis of two concepts can be achieved
244 30 outer things; and this, it would seem, cannot be achieved save by proof that even our inner experience
354 6 This is achieved by means of the pure concept of our thinking self
357 1 to their correction that clarity which can be achieved in other cases where no such inevitable illusion
378 13 That cannot be achieved save in one or other of two ways
386 19 This is achieved in the following manner
483 30 be pursued, though it can never be completely achieved
524 5 only a disguised ontological proof, it has really achieved its purpose by pure reason alone -- although at
585 31 they are understood by the mathematician, can be achieved or imitated by the philosopher
651 25 Surely the common understanding could have achieved as much, without appealing to philosophers for
657 20 and the image, hitherto so abortive, has achieved likeness to the archetype, so far as this is
ACHIEVEMENT 2
023 21 as the sum of the objects of experience -- neither achievement being possible on the procedure hitherto followed
311 29 limits, may keep us far removed from its complete achievement
ACHIEVES 2
188 10 under this critical provision, actually achieves <a^priori>
629 4 IT is humiliating to human reason that it achieves nothing in its pure employment, and indeed stands
ACHIEVING 3
336 3 For how should he set about the task of achieving this
491 35 It is obvious that reason, in achieving its purpose, that, namely, of representing the
507 11 having succeeded in what he plumed himself on achieving -- the comprehension <a^priori> of the possibility
ACHILLES 1
335 8 This is the Achilles of all dialectical inferences in the pure
ACIDS 1
539 5 in reducing all salts to two main genera, acids and alkalies; and they endeavour to show that
ACKNOWLEDGED 1
538 16 Although philosophers have not always acknowledged this transcendental principle, even to themselves
ACQUAINT 1
574 8 in all kinds of sciences; and this serves only to acquaint the novice in advance with names the meaning and
ACQUAINTANCE 4
337 26 without knowing anything of it either by direct acquaintance or otherwise
357 13 It is therefore itself dogmatic, claiming acquaintance with the constitution of the object fuller than
357 17 only the proof, does not presuppose fuller acquaintance with the object or oblige us to claim superior
490 10 savage knows nothing of poverty, since he has no acquaintance with wealth
ACQUAINTED 6
094 15 under certain circumstances, and to become acquainted with these circumstances experience is required
279 24 We are acquainted with substance in space only through forces which
279 28 We are not acquainted with any other properties constituting the
292 34 is possible nor that it is impossible; for we are acquainted with no kind of intuition but our own sensible
519 33 We are not acquainted with the whole content of the world, still less
650 15 know with complete certainty that no one can be acquainted with any other conditions which lead to the same
ACQUIESCE 3
371 2 of our whole critique, and would constrain us to acquiesce in the old-time procedure
513 25 unavailing are all attempts to induce it to acquiesce in its incapacity
605 6 But to allow ourselves simply to acquiesce in these doubts, and thereupon to set out to
ACQUIRE 21
031 22 undisturbed, but through this very fact they acquire yet greater authority
125 14 a characteristic of empirical rules; they can acquire through induction only comparative universality
141 28 in order that they may therein for the first time acquire the unity of knowledge necessary for a possible
162 16 the determination of pure intuition we can acquire <a^priori> knowledge of objects, as in
187 1 The pure concepts can find no object, and so can acquire no meaning which might yield a concept of some
187 10 This [objective] meaning they acquire from sensibility, which realises the
192 36 that is, to relate to an object, and is to acquire meaning and significance in respect to it, the
214 13 existence in different parts of the time-series acquire a magnitude which can be entitled duration
224 27 our representations, what dignity they thereby acquire, we find that it results only in subjecting the
224 31 order as regards their time-relations do they acquire objective meaning
225 9 by reference to what precedes does the appearance acquire its time-relation, namely, that of existing after
225 10 But it can acquire this determinate position in this relation of
237 7 which alone the existence of appearances can acquire synthetic unity as regards relations of time; and
241 16 fictitious concepts, unlike the categories, can acquire the character of possibility not in <a^priori>
259 29 the object <a^priori>, even this intuition can acquire its object, and therefore objective validity
360 5 knowledge whatsoever and of which we shall never acquire any concept
377 34 the categories cannot by thinking the categories acquire a concept of itself as an object of the
429 21 it will ever pass the limits of the Schools, and acquire any considerable influence in the general life or
431 17 have to show that any knowledge which we can acquire still leaves us in complete uncertainty as to
519 16 with such knowledge as our weak understanding can acquire of it, we are brought face to face with so many
592 17 Thus no one can acquire insight into the proposition that everything
ACQUIRED 5
058 24 all modes of pure <a^priori> knowledge can be acquired and actually brought into being
069 21 Were this representation of space a concept acquired <a^posteriori>, and derived from outer experience
121 11 which shows the manner in which a concept is acquired through experience and through reflection upon
159 19 representations, in so far as knowledge can be acquired by means of these representations -- principles
656 40 principles of reason, and consequently cannot be acquired by the novice from any other source, and cannot
ACQUIRES 4
026 26 But such teaching at once acquires a <positive> value when we recognise that the
273 4 What our understanding acquires through this concept of a noumenon, is a negative
520 21 in a supreme Author [of nature] that the belief acquires the force of an irresistible conviction
607 5 a certain subjective necessity which it thereby acquires, and which he entitles custom
ACQUIRING 5
018 20 any critical estimate of them, yet for the actual acquiring of them we have to look to the sciences properly
026 11 the secure path of a science, it is capable of acquiring exhaustive knowledge of its entire field
224 23 latter representation goes out beyond itself, acquiring objective meaning in addition to the subjective
320 8 have by means of its own concepts, but for the acquiring of such knowledge it receives better and more
505 25 themselves in the least increased through thus acquiring existence outside my concept
ACT 60
029 13 it should place no obstacle in the way of a free act (viewed in another relation) likewise conforming
087 30 can be antecedent to any and every act of thinking anything, is intuition; and if it
105 14 By 'function' I mean the unity of the act of bringing various representations under one
111 22 This act I name <synthesis>
111 24 in its most general sense, I understand the act of putting different representations together
116 33 the third may be produced, requires a special act of the understanding, which is not identical with
117 5 Obviously in these cases, a separate act of the understanding is demanded; and similarly
131 37 This act I name the <synthesis of apprehension>, because
133 38 which would not in any way belong to the act whereby it was to be gradually generated
134 14 only faint, so that we do not connect it with the act itself, that is, not in any direct manner with
137 7 did not have before its eyes the identity of its act, whereby it subordinates all synthesis of
151 15 For it is an act of spontaneity of the faculty of representation
151 20 or non-empirical, or of various concepts -- is an act of the understanding
151 20 To this act the general title 'synthesis' may be assigned, as
152 1 Being an act of the self-activity of the subject, it cannot be
153 7 But this representation is an act of <spontaneity>, that is, it cannot be regarded
156 6 representations would not have in common the act of the apperception 'I think', and so could not
156 28 of the given manifold, so that the unity of this act is at the same time the unity of consciousness
157 19 for the unity of consciousness, a special act of synthesis of the manifold
157 21 which thinks only, and does not intuit, that act is necessary
160 8 But that act of understanding by which the manifold of given
161 22 consists in thought, consists, that is, in the act whereby it brings the synthesis of a manifold
166 19 by itself alone, is nothing but the unity of the act, of which, as an act, it is conscious to itself
166 20 nothing but the unity of the act, of which, as an act, it is conscious to itself, even without [the aid
166 27 synthesis of imagination>, performs this act upon the <passive> subject, whose <faculty> it is
166 38 of the manifold by the transcendental act of imagination (synthetic influence of the
167 10 figurative representation of time), merely to the act of the synthesis of the manifold whereby we
167 13 Motion, as an act of the subject (not as a determination of an
167 16 from this manifold and attend solely to the act through which we determine the <inner> sense
167 37 as the describing of a space, is a pure act of the successive synthesis of the manifold in
168 27 ourselves, there is required in addition to the act of thought, which brings the manifold of every
168 33 affection finds exemplification in each and every act of <attention>
168 33 In every act of attention the understanding determines inner
169 26 The 'I think' expresses the act of determining my existence
169 34 only of the spontaneity of it) prior to the act of <determination>, as time does in the case of
178 15 practice, adequate training for this particular act of judgment
202 7 This magnitude is generated in the act of apprehension whereby the empirical
246 38 from the spontaneity which characterises every act of imagination
264 20 Thought is the act which relates given intuition to an object
276 28 The act by which I confront the comparison of
278 1 therefore say that <logical reflection> is a mere act of comparison; for since we take no account
290 31 <realitates noumena> that they at least do not act in opposition to each other, it would be
311 21 That no one of us will ever act in a way which is adequate to what is contained
369 13 of apperception, and therefore the 'I' in every act of thought, is <one>, and cannot be resolved into
394 39 victorious, and the side constrained to act on the defensive is always defeated
410 8 there will be no antecedent through which this act, in taking place, is determined in accordance
411 31 it to an unconditioned causality which begins to act of itself
414 20 For this resolution and act of mine do not form part of the succession of
416 24 Now this cause must itself begin to act, and its causality would therefore be in time
465 3 the idea of a spontaneity which can begin to act of itself, without requiring to be determined to
470 35 An <original> act, such as can by itself bring about what did not
476 38 as unconditioned condition of every voluntary act, it admits of no conditions antecedent to itself
477 24 of conditions as not having occurred and the act as being completely unconditioned by any
477 30 and ought to have determined, the agent to act otherwise
477 36 irrespective of all empirical conditions of the act, is completely free, and the lie is entirely due
478 16 refrained from lying, this only means that the act is under the immediate power of reason, and that
577 25 in this empirical intuition we consider only the act whereby we construct the concept, and abstract
593 29 a fellow-citizen, and against these has only to act in self-defence
598 23 reason, if we raise the cry of high treason, and act as if we were summoning the vulgar to extinguish
638 34 use of his freedom, even although others do not act in conformity with the law, neither the nature of
ACTING 12
298 11 direction, but if influenced by another force acting in another direction starts off into curvilinear
335 3 be regarded as the concurrence of several things acting, is <simple>
335 18 effect which arises from the concurrence of many acting substances is indeed possible, namely, when this
336 8 to the collective unity of different substances acting together (as the motion of a body is the
410 13 of action presupposes a state of the not yet acting cause; and a <dynamical> beginning of the action
413 30 so to attribute to their substances a power of acting from freedom
415 7 to assume a <prime mover>, that is, a freely acting cause, which first and of itself began this
468 19 Now this acting subject would not, in its intelligible character
471 29 In this way the acting subject, as <causa phaenomenon>, would be bound
561 20 <as if> this being, as supreme intelligence, acting in accordance with a supremely wise purpose, were
599 39 of our thoughts, and no advantage whatsoever in acting otherwise
644 21 of reason, and shall believe ourselves to be acting in conformity with the divine will in so far only
ACTION 65
041 6 should our faculty of knowledge be awakened into action did not objects affecting our senses partly of
054 21 and that in all communication of motion, action and reaction must always be equal
056 36 of matter, to inertia, to the equality of action and reaction, etc
115 3 category of causality the predicables of force, action, passion; under the category of community the
120 9 of rights and claims, distinguish in a legal action the question of right (<quid juris>) from the
121 36 of the sense-impressions, are first brought into action and yield concepts
144 10 Its action, when immediately directed upon perceptions, I
152 3 It will easily be observed that this action is originally one and is equipollent for all
165 22 This synthesis is an action of the understanding on the sensibility; and is
228 31 Causality leads to the concept of action, this in turn to the concept of force, and
229 3 but more adequately and easily through action
229 4 Wherever there is action -- and therefore activity and force -- there is
229 11 How are we to conclude directly from the action to the <permanence> of that which acts
229 17 Action signifies the relation of the subject of
229 26 For this reason action is a sufficient empirical criterion to establish
231 26 is thus only possible through a continuous action of the causality which, so far as it is uniform
238 31 And if their connection (the reciprocal action of the manifold) were not already necessary
252 15 thus predicate of a concept nothing but the action of the faculty of knowledge through which it is
256 10 of the possibility of the real relations of action and reaction, and therefore of the possibility of
285 32 be done by means of a concept of their reciprocal action; and if I seek to connect two states of one and
298 12 In order to distinguish the specific action of understanding from the force which is
298 17 it were, an angle -- and to resolve this composite action into the simple actions of the understanding and
335 2 That, the action of which can never be regarded as the concurrence
335 15 is an aggregate of several substances, and the action of a composite, or whatever inheres in it as thus
410 11 But every beginning of action presupposes a state of the not yet acting cause
410 15 acting cause; and a <dynamical> beginning of the action, if it is also a first beginning, presupposes a
412 11 stands only for the absolute spontaneity of an action, as the proper ground of its imputability
430 16 If, however, they were summoned to action, this play of the merely speculative reason would
465 3 of itself, without requiring to be determined to action by an antecedent cause in accordance with the law
465 15 For sensibility does not necessitate its action
467 27 a thing in itself, it is <intelligible> in its <action>; regarded as the causality of an appearance in
468 22 In this subject no <action> would <begin> or <cease>, and it would not
469 18 No action begins <in> this active being itself; but we may
469 40 Since the causality of this cause, that is, the <action> of the cause, is antecedent in time to the effect
470 28 Every action, [viewed] as appearance, in so far as it gives
471 7 This latter causality would be the action of a cause which, in respect of appearances, is
471 24 only, inasmuch as its determination to action never rests upon empirical conditions, but solely
471 27 at the same time be able to assume that the <action> of these causes <in the [field of] appearance> is
472 4 and although the effects of this thought and action of the pure understanding are to be met with in
472 27 other hand, in respect of certain faculties the action of which cannot be ascribed to the receptivity of
473 10 This '<ought>' expresses a possible action the ground of which cannot be anything but a mere
473 12 concept; whereas in the case of a merely natural action the ground must always be an appearance
473 13 The action to which the '<ought>' applies must indeed be
474 20 wills, there would not be found a single human action which we could not predict with certainty, and
475 4 to have causality in respect of appearance, its action can still be said to be free, even although its
475 12 The action, in so far as it can be ascribed to a mode of
476 13 Therefore no given action (since it can be perceived only as appearance)
476 27 there can be no <before> and <after>; every action, irrespective of its relation in time to other
477 4 by examples -- let us take a voluntary action, for example, a malicious lie by which a certain
477 8 of these, we proceed to determine how far the action and its consequences can be imputed to the
477 10 question, we trace the empirical character of the action to its sources, finding these in defective
477 17 But although we believe that the action is thus determined, we none the less blame the
477 25 as if the agent in and by himself began in this action an entirely new series of consequences
477 33 do not favour but are directly opposed to it; the action is ascribed to the agent's intelligible character
478 22 make no difference to the relation in which the action stands to reason
478 37 can exist without conflict in one and the same action; and this we have sufficiently answered
516 36 including impenetrability, is an effect (action) which must have its cause and which is therefore
522 11 productions of which alone the cause and mode of action are fully known to us
561 28 finds itself entirely cut off from all possible action in conformity with experience
575 5 of skill, and not to cancel any habitual mode of action already present
601 30 solely by the recognised methods of <legal action>
605 1 there is really no other available course of action than to set against the boasting of the one side
632 23 can supply none but <pragmatic> laws of free action, for the attainment of those ends which are
640 25 and admiration, but not springs of purpose and action
647 8 of morality, since we must not venture upon an action on the mere opinion that it is <allowed>, but
ACTIONS 57
083 32 and represents a property (the moral property) of actions, which belongs to them in themselves
176 17 be discovered <a^priori>, simply by analysing the actions of reason into their components, without our
229 22 For according to the principle of causality actions are always the first ground of all change of
229 25 which itself changes, because in that case other actions and another subject would be required to
241 9 new concepts of substances, forces, reciprocal actions, from the material which perception presents to
298 17 to resolve this composite action into the simple actions of the understanding and of the sensibility
313 2 and where ideas are operative causes (of actions and their objects), namely, in the moral sphere
313 12 yet carries in his soul as the archetype of his actions -- these ideas are none the less completely
335 16 it as thus composite, is an aggregate of several actions or accidents, distributed among the plurality of
377 22 higher source, and determines us to regulate our actions as if our destiny reached infinitely far beyond
422 37 divisible and transitory; whether I am free in my actions or, like other beings, am led by the hand of
424 32 nature, that it is free in its voluntary actions and raised above the compulsion of nature, and
465 21 in determining the will, would have in the actions of the will their natural effects, and would
465 22 will their natural effects, and would render the actions necessary
468 7 first, an <empirical character>, whereby its actions, as appearances, stand in thoroughgoing
468 10 And since these actions can be derived from the other appearances, they
468 14 by which it is indeed the cause of those same actions [in their quality] as appearances, but which does
469 4 becomes known through experience, all its actions must admit of explanation in accordance with the
469 17 the sensible world, this active being must in its actions be independent of, and free from all such
469 28 exist together, without any conflict, in the same actions, according as the actions are referred to their
469 29 conflict, in the same actions, according as the actions are referred to their intelligible or to their
470 33 The actions of natural causes in the time-sequence are thus
471 31 through the indissoluble dependence of all its actions, and only as we ascend from the empirical object
472 18 the powers and faculties which he reveals in his actions
473 29 conditions, and according to which it declares actions to be necessary, even although they have never
473 32 that it can have causality in regard to all these actions, since otherwise no empirical effects could be
474 10 gather what, in their kind and degrees, are the actions of reason and the grounds thereof, and so may
474 15 shows them to conform, it follows that all the actions of men in the [field of] appearance are
474 27 investigation into the motive causes of his actions
474 28 But when we consider these actions in their relation to reason -- I do not mean
474 39 fact proved their causality in respect of the actions of men, as appearances; and that these actions
474 40 actions of men, as appearances; and that these actions have taken place, not because they were
475 32 The real morality of actions, their merit or guilt, even that of our own
476 8 which is the empirical cause of all his actions
476 22 Reason is the abiding condition of all those actions of the will under [the guise of] which man
478 5 Reason is present in all the actions of men at all times and under all circumstances
478 24 our judgments in regard to the causality of free actions, we can get as far as the intelligible cause, but
486 14 the basis of the possible perfection of certain <actions>
486 26 the copy; and we have no other standard for our actions than the conduct of this divine man within us
487 9 and serve as a rule and archetype, alike in our actions and in our critical judgments
551 8 experience, connect all the appearances, all the actions and receptivity of our mind, <as if> the mind
557 37 in space as completely different from the actions of <thought>
631 19 of its outward expressions, that is, of our actions, we must account for them -- in accordance with a
634 6 Whether reason is not, in the actions through which it prescribes laws, itself again
637 9 the <possibility of experience>, namely, of such actions as, in accordance with moral precepts, <might> be
637 11 For since reason commands that such actions should take place, it must be possible for them
637 19 principles of reason can indeed give rise to free actions, they cannot give rise to laws of nature
638 30 does what he ought, that is, that all the actions of rational beings take place just as if they had
638 36 the things of the world nor the causality of the actions themselves and their relation to morality
638 38 morality determine how the consequences of these actions will be related to happiness
640 5 laws, but expect no other consequences from their actions than such as follow in accordance with the course
640 12 laws, in so far as they are subjective grounds of actions, that is, subjective principles, are entitled
644 16 to serve as our guide, we shall not look upon actions as obligatory because they are the commands of
644 23 which reason teaches us from the nature of the actions themselves; and we shall believe that we can
648 3 for the actual employment of means to certain actions, I entitle <pragmatic belief>
659 29 fashion determine and make necessary <all our actions>
659 30 morality is the only code of laws applying to our actions which can be derived completely <a^priori> from
ACTIVE 10
009 29 The same spirit would have become active in other kinds of knowledge, if only attention
144 9 There must therefore exist in us an active faculty for the synthesis of this manifold
279 25 substance in space only through forces which are active in this and that space, either bringing other
285 10 material of the whole universe, have no other active power save only that which consists in
410 26 as holding between the successive states of the active causes renders all unity of experience impossible
416 35 word 'begin' is taken in two senses; first as <active>, signifying that as cause it begins (<infit>) a
469 17 to be met with only in the sensible world, this active being must in its actions be independent of, and
469 19 No action begins <in> this active being itself; but we may yet quite correctly say
469 20 but we may yet quite correctly say that the active being <of itself> begins its effects in the
472 38 matters of conduct we impose as rules upon our active powers
ACTIVITIES 6
128 16 open for her the whole field of her appropriate activities
319 32 fruitful, and in its relation to our actual activities is indispensably necessary
356 6 as bringing to bear on our thinking subject the activities which they exhibit as appearances in relation to
533 14 a certain collective unity as the goal of the activities of the understanding, which otherwise are
611 13 been able to prescribe determinate limits to the activities whereby the understanding and pure reason extend
649 40 subjective influence in that furthering of the activities of my reason which confirms me in the idea, and
ACTIVITY 9
041 8 produce representations, partly arouse the activity of our understanding to compare these
087 35 in which the mind is affected through its own activity (namely, through this positing of its
088 12 is manifold in the subject were given by the <activity of the self>, the inner intuition would be
144 14 previously have taken the impressions up into its activity, that is, have apprehended them
183 8 the depths of the human soul, whose real modes of activity nature is hardly likely ever to allow us to
229 4 Wherever there is action -- and therefore activity and force -- there is also substance, and it is in
321 17 can be continued; consequently this same activity of reason leads to <ratiocinatio
343 21 does not itself at once cease because its activity is for a time interrupted
575 12 incline to allow themselves a free and unlimited activity are in many respects in need of a discipline
ACTS 20
010 38 itself supplies an example, how all the simple acts of reason can be enumerated completely and
028 17 is, in the appearance, that is, in its visible acts, necessarily subject to the law of nature, and so
035 35 'I am', which accompanies all my judgments and acts of understanding, I could at the same time
096 32 not as pure or sensible intuitions, but solely as acts of pure thought -- that is, as concepts which are
106 5 Now we can reduce all acts of the understanding to judgments, and the
133 31 is to be counted among the transcendental acts of the mind
148 19 representations (determining it out of a unity) acts as the rule, and the faculty of these rules is
229 11 from the action to the <permanence> of that which acts
234 29 them is completely isolated, that is, that no one acts on any other and receives reciprocal influences
287 30 this critique of conclusions based merely on acts of reflection so exceedingly useful is that it
297 27 The former would not, since, if it acts only according to its own laws, the effect (the
318 29 concept, and in such manner as to unite all the acts of the understanding, in respect of every object
321 1 that reason arrives at knowledge by means of acts of the understanding which constitute a series of
383 26 and consequence, in accordance with which the acts or effects are so determined conformably to those
472 23 through pure apperception; and this, indeed, in acts and inner determinations which he cannot regard
476 29 Reason therefore acts freely; it is not dynamically determined in the
546 20 to render the unity of all possible empirical acts of the understanding systematic; just as it is of
546 23 But the acts of the understanding are, without the schemata of
566 23 intelligence which, in originating the world, acts in accordance with wise purposes
647 6 either we must know, or we must abstain from all acts of judgment
ACTUAL 90
018 20 in any critical estimate of them, yet for the actual acquiring of them we have to look to the sciences
018 27 be supplied from elsewhere) or as also <making it actual>
035 29 in itself a relation of intuition to something actual outside me, and the reality of outer sense, in
043 13 he need not have waited for the experience of its actual falling
047 25 But what keeps us, during the actual building, free from all apprehension and
055 29 ourselves to have rational insight into what, in actual fact, is borrowed solely from experience, and
066 20 belong to pure intuition, which, even without any actual object of the senses or of sensation, exists in
071 27 form of all appearances can be given prior to all actual perceptions, and so exist in the mind <a^priori>
076 25 it would be something which would be actual and yet not an actual object
076 26 be something which would be actual and yet not an actual object
082 36 can we know <a^priori>, that is, prior to all actual perception; and such knowledge is therefore
092 21 they contain sensation (which presupposes the actual presence of the object), they are empirical
093 39 to the sciences, though, according to the actual procedure of human reason, it is what is obtained
099 9 been employed as if it were an <organon> for the actual production of at least the semblance of objective
099 14 science or art, we can safely conclude from their actual employment of it that with them it was never
146 36 Actual experience, which is consitituted by apprehension
162 15 is immediately represented, through sensation, as actual in space and time
178 14 to his not having received, through examples and actual practice, adequate training for this particular
193 8 through which the object is thought relates to actual or possible experience
226 22 This experience becomes actual when I regard the appearance as determined in its
230 21 For that we require knowledge of actual forces, which can only be given empirically, as
239 7 of experience, that is, with sensation, is <actual>
??????MISSING TEXT???????
239 8 That which in its connection with the actual is determined in accordance with universal
239 17 whether this object is merely possible or is also actual, or if actual, whether it is not also necessary
239 18 is merely possible or is also actual, or if actual, whether it is not also necessary
242 37 postulate bearing on the knowledge of things as <actual> does not, indeed, demand immediate <perception>
243 1 require is the connection of the object with some actual perception, in accordance with the analogies of
243 22 of the analogies to make the transition from our actual perception to the thing in question
245 15 in time is possible only through the existence of actual things which I perceive outside me
250 17 great realm of possibility, of which all that is actual (the objects of experience) is only a small part
250 18 Everything actual is possible; from this proposition there
250 21 particular proposition, that some possible is actual; and this would seem to mean that much is
250 22 seem to mean that much is possible which is not actual
250 24 the number of possible things beyond that of the actual, on the ground that something must be added to
250 26 must be added to the possible to constitute the actual
250 33 perception in accordance with empirical laws is actual, even although it is not immediately perceived
251 33 confident tone, their claims to be accepted as actual axioms
252 12 by means of the understanding, the object is actual
299 8 I mean actual principles which incite us to tear down all those
308 25 No actual experience has ever been completely adequate to
308 26 been completely adequate to it, yet to it every actual experience belongs
319 32 degree fruitful, and in its relation to our actual activities is indispensably necessary
320 32 The actual judgment which applies the assertion of the rule
320 36 of the rule is found to be fulfilled in an actual case
320 38 is therefore to be regarded as valid also in the actual case, which involves that condition
328 1 he perhaps succeeds in guarding himself against actual error; but he will never be able to free himself
338 3 does not, however, follow that I thereby know the actual simplicity of my subject
344 36 The existence, therefore, of an actual object outside me (if this word 'me' be taken in
345 21 inner sense, or whether they stand in relation to actual external objects as their cause
350 14 with a perception according to empirical laws, is actual>
350 21 perception yields immediate proof of something actual in space, and that this space, although in itself
350 28 which experience can arise, have therefore their actual corresponding objects in space
380 20 experience, at the same time abstracting from all actual experience; and I conclude therefrom that I can
390 4 Fourthly, the concepts of the possible, the actual, and the necessary do not lead to any series
398 12 An infinite aggregate of actual things cannot therefore be viewed as a given
401 11 with complete certainty that an eternity of actual successive states leading up to a given (the
401 4 void must determine the magnitude in which actual things are to exist) consists in surreptitiously
405 16 constitution of space, in so far as space is in actual fact the formal condition of the possibility of
415 33 prior to them; subjectively, however, in actual consciousness, the representation of time, like
420 18 anything is altered, the opposite of its state is actual at another time, and is therefore possible
434 17 obstinately persist in assuming that there is an actual object corresponding to the idea, the problem, as
440 9 the sufficient as well as the only proof of the actual existence of its object (in itself, with all this
441 2 if they stand in an empirical connection with my actual consciousness, although they are not for that
442 13 a series which, however, can be represented as actual not in itself but only in the connection of a
445 35 of the parties had been proved to be wrong in the actual doctrines they assert, that is, in the
457 40 above; for in the dogmatic proof we inferred the actual infinity of the world
458 19 to appearances; for even if these latter yield no actual perception (as is the case when for our
458 40 give that empirical magnitude which first becomes actual in and through this very regress
459 26 regress itself, whereby the series first becomes actual
474 38 that we find, that the ideas of reason have in actual fact proved their causality in respect of the
492 26 taken as signifying the objective relation of an actual object to other things, but of an <idea to
499 12 the inner insufficiency of the contingent, is in actual fact transcendental, it is yet so simple and
503 14 a case which is brought forward as proof that in actual fact the contrary holds, namely, that there is
504 1 but in actual fact nothing at all is said: the assertion is a
504 16 in the concept of the subject, and is assumed as actual; and in the predicate this is merely repeated
512 13 we take as the starting-point of our inference an actual existence (an experience in general), and advance
517 36 that this latter idea should be represented as an actual object, which, in its character of supreme
541 14 of specification, which does not indeed demand an actual <infinity> of differences in the things which can
544 7 it would come later than the systems, whereas in actual fact it has itself given rise to all that is
547 27 In actual fact, reason has only one single interest, and
557 40 principle, and are not presupposed as being the actual ground of the properties of the soul
559 23 in the manner of constitutive principles, an actual totality of such series
569 36 which may seem to extend our knowledge beyond actual experience, has doubtless sufficed to convince us
583 27 appearances under concepts, according to their actual content
601 2 reality of which neither of them can present in actual or even in possible experience -- a dispute in
606 13 proceed further; and thus I know the limits of my actual knowledge of the earth at any given time, but not
610 38 confounded with the synthesis of the objects of actual experience, which is always empirical
614 12 character of hypotheses, in explanation of the actual appearances
629 23 solely owing to misunderstanding, while yet in actual fact they form the goal towards which reason is
648 2 belief, which yet forms the ground for the actual employment of means to certain actions, I entitle
ACTUALITY 16
027 31 be able to prove its possibility, either from its actuality as attested by experience, or <a^priori> by means
075 4 In it alone is actuality of appearances possible at all
185 16 The schema of actuality is existence in some determinate time
239 26 but explanations of the concepts of possibility, actuality, and necessity, in their empirical employment; at
239 31 <thought>, but are to refer to the possibility, actuality, or necessity of <things>, they must concern
242 1 possibility of which can be derived only from its actuality in experience, and have here in view only the
243 13 the content to the concept is the sole mark of actuality
249 30 is larger than the field which contains all actuality, and this latter, again, larger than the sum of
251 39 For the predicates of possibility, actuality, and necessity do not in the least enlarge the
252 32 Through the actuality of a thing I certainly posit more than the
252 34 For it can never contain more in its actuality than is contained in its complete possibility
252 36 the understanding (in its empirical employment), actuality is at the same time a connection of it with
306 38 The unconditioned, if its actuality be granted, is especially to be considered in
319 11 to the subject, that is, in respect of its actuality under empirical conditions, I am for the same
584 8 of the possibility of this existence, its actuality and necessity, or the opposites of these, one and
613 10 to have recourse to opinion in regard to its actuality; but this opinion, if it is not to be groundless
ACTUALLY 61
036 23 to which given intuitions objects outside me actually correspond, and which therefore belong to outer
044 22 Now it is easy to show that there actually are in human knowledge judgments which are
054 3 in thought to the given concept, but what we <actually> think in it, even if only obscurely; and it is
056 7 Since these sciences actually exist, it is quite proper to ask <how> they are
056 15 looked upon as given; that is to say, metaphysics actually exists, if not as a science, yet still as natural
058 24 of pure <a^priori> knowledge can be acquired and actually brought into being
088 32 ascribe to them, are always regarded as something actually given
089 12 things, which are not substances, nor anything actually inhering in substances, must yet have existence
090 22 we are not in a position to judge whether this is actually so
117 12 To gain assurance that they do actually accord, we must observe that in all disjunctive
126 8 under which alone objects can be intuited, does actually lie <a^priori> in the mind as the formal ground
128 3 the scientific <a^priori> knowledge which we do actually possess, namely, <pure mathematics> and <general
132 17 presupposes that appearances are themselves actually subject to such a rule, and that in the manifold
142 37 or obscure, or even whether it ever actually occurs, does not here concern us
183 5 image that I can represent <in concreto>, actually presents
188 10 understanding, under this critical provision, actually achieves <a^priori>
194 2 in it, and can obtain such judgments without actually requiring any experience, yet even this knowledge
199 38 proposition the question is only whether I actually think the predicate in the representation of the
202 34 Yet, none the less, such is actually the case
207 15 do not at all intend to assert that this is what actually occurs when material bodies differ in specific
227 9 to contain knowledge of an event, of something as actually happening, it must be an empirical judgment in
255 12 be conceived by reason without an example, but is actually incomprehensible to reason without intuition
299 17 takes away these limits, or even commands us actually to transgress them, is called <transcendent>
300 6 That the illusion should, like logical illusion, actually disappear and cease to be an illusion, is
311 8 of virtue from experience and make (as many have actually done) what at best can only serve as an example
312 14 at the start we are required to abstract from the actually existing hindrances, which, it may be, do not
319 18 approximation to a concept, which yet is never actually reached, puts us in no better position than if
319 25 the idea of practical reason can always be given actually <in concreto>, although only in part; it is
319 33 Reason is here, indeed, exercising causality, as actually bringing about that which its concept contains
321 12 remote knowledge (alterable) with the knowledge actually before me, and so conclude that bodies are
332 23 applicable to its subject (be that subject actually existent or not) may follow from so simple a
349 23 material of all objects of outer intuition, is actually given in this space, independently of all
349 35 whatsoever is in space, save in so far as it is actually represented in it
378 33 in itself (<noumenon>), but as something which actually exists, and which in the proposition, 'I think'
413 19 you not assured by experience that alteration actually occurs, you would never be able to excogitate
445 29 which is given only in the process in which it is actually carried out
447 26 a determination to the world, regarded as a thing actually existing in itself
450 2 as the <axiom> that we think the totality as actually in the object, but as a <problem> for the
450 31 totality of the series of conditions, viewed as actually present in the object (that is, in the
452 7 end, and we can quite well regard the line as actually so continuing in the world
466 39 appearances are not taken for more than they actually are; if they are viewed not as things in
473 4 other than what in all these time-relations it actually is
492 6 degrees, yet always fall very far short of actually attaining it
496 1 experience, and thus bases itself on something actually existing
505 21 For the object, as it actually exists, is not analytically contained in my
535 18 to know all the possible consequences which, as actually following from the adopted principle, <prove> its
536 33 capable of deciding whether a <fundamental power> actually exists, the idea of such a power is the problem
537 22 failed, we yet presuppose that such a unity does actually exist, and this not only, as in the case cited
544 23 For in the first place, the species in nature are actually divided, and must therefore constitute a
557 24 of the empirical concept (of that which the soul actually is), which cannot carry us far, reason takes the
563 13 of discovering what the teleological connection actually is
580 7 For I must not restrict my attention to what I am actually thinking in my concept of a triangle (this is
582 6 explanation of the thought, in terms of what is actually contained in it
582 16 than merely an enumeration of everything that I actually think in using the word, thus improving the
608 9 We are actually in possession of <a^priori> synthetic modes of
608 13 he may at first be inclined to doubt whether they actually dwell in us <a^priori>; but he cannot on this
613 11 must be brought into connection with what is actually given and so far certain, as serving to account
616 34 can be propounded only in explanation of what is actually given, or as consequences that follow in
616 36 with empirical laws from what underlies the actually given
619 34 fashion, to meet the attack; we are not actually asserting it
657 25 with its universal principles, on certain actually existing attempts at philosophy, always, however
ACUTE 7
033 26 to the many misunderstandings into which even acute thinkers have fallen in passing judgment upon my
114 12 It was an enterprise worthy of an acute thinker like Aristotle to make search for these
288 35 that they have misled even one of the most acute of all philosophers into a supposititious system
372 24 This acute philosopher soon noticed that the usual argument
407 9 The monadists have, indeed, been sufficiently acute to seek escape from this difficulty by refusing
609 19 course of the reasoning, and the errors, of so acute and estimable a man -- a course of reasoning which
611 4 The sceptical errors of this otherwise singularly acute thinker arose chiefly from a defect which he
ACUTE-ANGLED 1
182 33 whether right-angled, obtuse-angled, or acute-angled; it would always be limited to a part only of
ACUTELY 1
643 24 pure moral law of our religion, made reason more acutely aware of its object, through the interest which
ACUTENESS 2
104 10 made of them over a longer time or with greater acuteness
179 10 is called upon to devote all its resources of acuteness and penetration
ACUTEST 1
539 28 of the existing entities -- that even the acutest human understanding could never by comparison of
ADAPT 1
644 27 in this present world by showing us how to adapt ourselves to the system of all ends, and by
ADAPTABILITY 1
522 28 the world who is always very much hampered by the adaptability of the material in which he works, not a
ADAPTATION 1
522 17 of argument, the purposiveness and harmonious adaptation of so much in nature can suffice to prove the
ADAPTED 5
317 5 few words which in their original meaning were adapted to a concept that no other word in the same
325 38 it the <analytic>, or reverse order, is better adapted to the purpose of completing our great project
389 17 that of substance with its accidents is not adapted to being a transcendental idea
439 2 for the sake of the latter, and has to be adapted to it
601 13 of the laws of the understanding -- laws which are adapted only for empirical employment, but without which
ADAPTING 1
013 34 will leave no task to our successors save that of adapting it in a <didactic> manner according to their own
ADAPTS 1
473 28 order of its own according to ideas, to which it adapts the empirical conditions, and according to which
ADD 19
014 1 own preferences, without their being able to add anything whatsoever to its content
014 32 I have only a few remarks to add of a typographical character
048 28 The latter, on the other hand, add to the concept of the subject a predicate which
049 23 of experience through one of its parts, and I can add to that part other parts of this same experience
050 27 to this part, as belonging to it, I can therefore add other parts of the same experience
053 11 aid of the fingers of my hand as intuition, I now add one by one to the number 7 the units which I
054 37 for this purpose we must employ principles which add to the given concept something that was not
072 15 If we add to the concept of the subject of a judgment the
072 20 If, now, I add the condition to the concept, and say that all
076 5 Here I may add that the concept of alteration, and with it the
086 24 You could not then add anything new (the figure) to your concepts (of
093 15 to make our concepts sensible, that is, to add the object to them in intuition, as to make our
114 36 original and primitive concepts, it is easy to add the derivative and subsidiary, and so to give a
252 4 they are so subjectively only, that is, they add to the concept of a thing (of something real), of
294 28 we leave the Transcendental Analytic we must add some remarks which, although in themselves not of
326 9 fix their precise number (to which we can never add), presenting them in a systematic connection, and
451 36 Draw a line', it sounds indeed more correct to add <in indefinitum> than <in infinitum>
586 15 new observations remove some properties and add others; and thus the limits of the concept are
663 25 with all empirical principles which profess to add to these concepts any other more special
ADDED 27
036 29 This further remark may be added
053 14 That 5 should be added to 7, I have indeed already thought in the
054 6 it is so in virtue of an intuition which must be added to the concept, not as thought in the concept
074 21 with the appearances only as effects accidentally added by the particular constitution of the sense
078 10 If, however, the condition be added to the concept, and we say that all things as
114 17 that he had discovered five others, which he added under the name of post-predicaments
134 4 the units, which now hover before me, have been added to one another in succession, I should never know
146 17 It is this apperception which must be added to pure imagination, in order to render its
190 39 through the word 'impossible', is superfluously added -- since it is evident of itself from the [very
191 19 condition, <at one and the same time>, must be added; for he who is at one time unlearned can very
199 23 The propositions, that if equals be added to equals the wholes are equal, and if equals be
250 25 the actual, on the ground that something must be added to the possible to constitute the actual
250 28 For that which would have to be added to the possible, over and above the possible
250 29 What can be added is only a relation to my understanding, namely
251 34 an <a^priori> determination is synthetically added to the concept of a thing, it is indispensable
279 3 this very reason is a different part, which when added to it constitutes with it a greater space
330 10 (for example, even pleasure or displeasure), if added to the universal representation of
345 3 and the existence of the outer object can be added to it only in thought, as being its outer cause
398 34 far as they either exist in themselves or can be added to given appearances
400 4 greatest, since one or more units can always be added to it
452 11 that allows of being given (<dabile>), and is added to without end
459 20 given through and along with it, but were first added to it in the empirical regress
504 32 a <determining> predicate is a predicate which is added to the concept of the subject and enlarges it
504 36 it is not a concept of something which could be added to the concept of a thing
505 9 must be one and the same; nothing can have been added to the concept, which expresses merely what is
505 22 not analytically contained in my concept, but is added to my concept (which is a determination of my
505 34 of reality except one, the missing reality is not added by my saying that this defective thing exists
ADDING 10
048 24 The former, as adding nothing through the predicate to the concept of
053 8 as Segner does in his <Arithmetic>, five points, adding to the concept of 7, unit by unit, the five given
152 15 On the contrary, it is what, by adding itself to the representation of the manifold
248 36 a principle of modality; but this modality, while adding the concept of necessity to causal determination
250 26 But this [alleged] process of adding to the possible I refuse to allow
252 2 enlarge the concept of which they are affirmed, adding something to the representation of the object
269 25 substrate of sensibility, and of our therefore adding to the phenomena noumena which only the pure
364 28 the attribute 'simple' certainly does not aid in adding this permanence
507 17 ideas, than a merchant can better his position by adding a few noughts to his cash account
582 18 character of my knowledge but not in any way adding to it
ADDITION 47
023 19 how there can be knowledge <a^priori>; and, in addition, to furnish satisfactory proofs of the laws which
026 15 bequeath it to posterity as a capital to which no addition can be made
034 20 The only addition, strictly so called, though one affecting the
042 5 If our faculty of knowledge makes any such addition, it may be that we are not in a position to
049 6 in the mere concept of body in general; and the addition of such a predicate therefore yields a synthetic
051 19 wide synthesis as will lead to a genuinely new addition to all previous knowledge
053 26 The concept of the shortest is wholly an addition, and cannot be derived, through any process of
108 11 and what is thereby achieved in the way of addition to our total knowledge
119 33 of unity, truth, and perfection, made any addition to the transcendental table of the categories, as
126 18 Now all experience does indeed contain, in addition to the intuition of the senses through which
134 6 a total is being produced through this successive addition of unit to unit, and so would remain ignorant of
154 32 is regarded as belonging to such as have, in addition to it, also something <different>
168 27 order to <know> ourselves, there is required in addition to the act of thought, which brings the manifold
182 3 and finally, that pure <a^priori> concepts, in addition to the function of understanding expressed in the
183 37 a representation which comprises the successive addition of homogeneous units
198 27 whereby through the parts of time and their addition a determinate time-magnitude is generated
199 36 (That I must do so in the <addition> of the two numbers is not to the point, since in
201 19 Appearances contain in addition to intuition the matter for some object in
224 18 an object for these representations, and so, in addition to their subjective reality, as modifications
224 23 out beyond itself, acquiring objective meaning in addition to the subjective meaning which belongs to it as
246 8 For this we require, in addition to the thought of something existing, also
250 30 a relation to my understanding, namely that in addition to agreement with the formal conditions of
263 15 Consequently, the categories require, in addition to the pure concept of understanding
267 32 the contrary, we should have to recognise that in addition to the empirical employment of the categories
272 31 than merely the unity of thought -- namely, in addition, a possible intuition, to which they may be
274 5 The question, therefore, is whether in addition to the empirical employment of the understanding
288 4 is contained within the concept or is an addition from outside, which of the two is given and which
288 27 Further, the addition of one sheer affirmation (reality) to another
377 9 exists not as <doctrine>, furnishing an addition to our knowledge of the self, but only as
397 34 that is brought to completion through repeated addition of unit to unit
408 17 anything is thought as object only, without the addition of any synthetic determination of its intuition
424 20 of the thesis, on the other hand, presuppose, in addition to the empirical mode of explanation employed
433 5 In addition to transcendental philosophy, there are two pure
434 33 For that purpose, in addition to this exhaustive intuition, we should require
486 3 perfect humanity -- but also everything which, in addition to this concept, is required for the complete
499 4 The duty of deciding would thus, by a practical addition, incline the balance so delicately preserved by
500 22 proof, and afterwards enquire what effect the addition of the empirical factor can have in enhancing the
505 29 determine it -- we do not make the least addition to the thing when we further declare that this
579 20 of magnitude as such (numbers), that is, for addition, subtraction, extraction of roots, etc
586 10 in the concept of <gold> one man may think, in addition to its weight, colour, malleability, also its
590 30 are presented in intuition; and this method, in addition to its heuristic advantages, secures all
609 28 by means of a perception is increased through the addition of other perceptions
617 7 By the defence of propositions I do not mean the addition of fresh grounds for their assertion, but merely
646 3 If, in addition, we can specify the subjective <causes> of the
653 24 any part be missing, and to prevent any arbitrary addition, or in respect of its completeness any
653 29 (<per intussusceptionem>), but not by external addition (<per appositionem>)
654 1 an animal body, the growth of which is not by the addition of a new member, but by the rendering of each
ADDITIONAL 7
239 18 No additional determinations are thereby thought in the object
267 18 And since the understanding yields no concepts additional to the categories, it also supposes that the
453 10 indefinitely far, searching for further members additional to those that are given, and which are themselves
506 15 is that our thought has thereby obtained an additional possible perception
511 9 not only as deceptive as the first, but has this additional defect, that it is guilty of an <ignoratio
529 4 and intuition, might therefore perhaps give additional weight to other proofs (if such there be); but
560 28 In such a case, we merely fail to find the additional unity; we do not destroy the unity upon which
ADDITIONS 3
102 23 self-sufficient, and not to be increased by any additions from without
508 23 much embellished and disguised by superfluous additions
545 25 from these rules; finally, we even go on to make additions such as experience can never confirm, namely, to
ADDS 4
370 32 goes beyond the concept from which it starts, and adds to the thought in general [<i.e.> to the concept
370 34 of [its] existence: it is <a^priori>, in that it adds to the concept a predicate (that of simplicity)
504 5 the assertion of the existence of the thing adds nothing to the thought of the thing; but in that
505 2 The small word 'is' adds no new predicate, but only serves to posit the
ADDUCE 1
011 25 reader's judgment; the author's task is solely to adduce grounds, not to speak as to the effect which they
ADDUCED 1
614 32 no things or grounds of explanation can be adduced other than those which have been found to stand
ADEPT 1
010 10 only through magical devices, in which I am no adept
ADEQUACY 1
615 37 for the admissibility of an hypothesis is its adequacy in accounting <a^priori> for those consequences
ADEQUATE 33
178 14 received, through examples and actual practice, adequate training for this particular act of judgment
182 29 No image could ever be adequate to the concept of a triangle in general
182 37 less is an object of experience or its image ever adequate to the empirical concept; for this latter always
278 23 position at one and the same time is still an adequate ground for the <numerical difference> of the
293 3 we must admit that they are not of themselves adequate to the knowledge of things in themselves, and
307 5 to all appearances, <i.e.> there can never be any adequate empirical employment of the principle
308 26 No actual experience has ever been completely adequate to it, yet to it every actual experience belongs
311 21 That no one of us will ever act in a way which is adequate to what is contained in the pure idea of virtue
313 17 as constituting the universe, is completely adequate to the idea
319 7 overstep the limits of all experience; no object adequate to the transcendental idea can ever be found
327 8 For in respect of an object which is adequate to the demands of reason, it is not, in fact
391 22 the impossibility of our connecting with it any adequate empirical concepts
394 33 conditions of this unity are such that when it is adequate to reason it is too great for the understanding
400 14 But the above concept is not adequate to what we mean by an infinite whole
433 11 Since no adequate solution in terms of rational numbers is possible
445 6 the logical requirement that we should have adequate premisses for any given conclusion
462 26 far <dynamical> concepts of the understanding are adequate to the idea of reason, the distinction becomes of
462 38 series of conditions, and whether the series are adequate to the idea, or the idea too large or too small
497 11 being; and though it may not be completely adequate to it, we have no choice in the matter, but find
505 18 the whole object, and would not therefore be an adequate concept of it
510 3 the concept of the highest reality is completely adequate to the concept of absolute necessity of existence
510 12 indeed the only concept, which is appropriate and adequate to necessary existence, I must also admit that
512 20 to do so in the manner that would be really adequate, namely, by discovering from its concept the
518 23 For how can any experience ever be adequate to an idea
521 2 more moderate and humble requirements of a belief adequate to quieten our doubts, though not to command
534 22 our knowledge as defective so long as it is not adequate to them
586 13 certain characteristics only so long as they are adequate for the purpose of making distinctions; new
586 29 completely effected, unless I know that it is adequate to its object
588 39 It is desirable to attain an adequate definition, but often very difficult
612 29 and by indicating the radical measures which are adequate to secure it in its legitimate possessions
649 32 should thereby be pledging myself to have a more adequate concept of the character of a cause of the world
654 28 he first gave of the science, is very seldom adequate to his idea
662 13 is either physical or hyperphysical, or, in more adequate terms, is either <immanent> or <transcendent>
ADEQUATELY 12
129 26 A concept which universally and adequately expresses such a normal and objective condition
137 12 Now, also, we are in a position to determine more adequately our concept of an <object> in general
147 29 All these definitions, when they are adequately understood, are identical
159 23 which is <objectively valid>, and so can be adequately distinguished from a relation of the same
178 19 For only very seldom do they adequately fulfil the requirements of the rule (as <casus
190 14 negative or affirmative, its truth can always be adequately known in accordance with the principle of
215 29 throughout all time, and that this is not adequately expressed by the word permanence, a term which
229 2 not through permanence of appearance, but more adequately and easily through action
440 30 and time is, however, sufficiently secured; it is adequately distinguished from dreams, if both dreams and
551 1 general, whereby this empirical knowledge is more adequately secured within its own Limits and more
554 27 an idea which, although it can never itself be adequately exhibited in experience, is yet indispensably
596 12 and in that domain no combatant can be adequately equipped, or have weapons that we need fear
ADHESION 1
430 10 way of escape from their perplexities to give adhesion to one or other of the opposing parties, their
ADJACENT 3
579 4 angles is exactly equal to the sum of all the adjacent angles which can be constructed from a single
579 6 prolongs one side of his triangle and obtains two adjacent angles, which together are equal to two right
579 10 observes that he has thus obtained an external adjacent angle which is equal to an internal angle -- and
ADJECTIVAL 1
392 38 The word is then employed in an adjectival manner
ADJECTIVALLY 1
392 32 Nature, taken adjectivally (<formaliter>), signifies the connection of the
ADJUSTING 1
548 20 insight, and until a way has been discovered of adjusting their conflicting claims, and of satisfying
ADMINISTRATION 1
008 3 Her government, under the administration of the <dogmatists>, was at first <despotic>
ADMIRABLE 2
066 28 in the abortive attempt made by Baumgarten, that admirable analytical thinker, to bring the critical
178 9 For, although admirable in understanding, he may be wanting in natural
ADMIRABLY 2
446 8 that the very fact of their being able so admirably to refute one another is evidence that they are
548 27 beings, which was propounded by Leibniz, and admirably supported by Bonnet
ADMIRATION 1
640 24 of morality are indeed objects of approval and admiration, but not springs of purpose and action
ADMIRERS 1
628 7 who reason dogmatically have always held their admirers
ADMIRING 1
523 31 argument can indeed lead us to the point of admiring the greatness, wisdom, power, etc
ADMISSIBILITY 1
615 36 The second requirement for the admissibility of an hypothesis is its adequacy in accounting
ADMISSIBLE 4
272 34 in a merely problematic sense, it is not only admissible, but as setting limits to sensibility is likewise
370 37 synthetic propositions are possible and admissible, not only, as we have asserted, in relation to
463 10 no other than a <sensible> condition is admissible, that is to say, none that is not itself a part
513 13 we are no longer giving modest expression to an admissible hypothesis, but are confidently laying claim to
ADMISSION 10
110 22 such a proposition, and a purely optional admission of it into the understanding
142 20 of them, this would practically amount to the admission of their non-existence
331 4 elements, simply by way of combination, without admission of any other principle
342 24 and abiding, cannot be reconciled with the admission of substances, it is not refuted by the unity of
483 5 in the sensible world, is not affected by the admission of a purely intelligible being; it proceeds, in
534 23 By general admission, <pure earth, pure water, pure air>, etc
597 28 boasting of its powers, yet hinder it from candid admission of the weaknesses which have become obvious to it
599 38 our making, as is fitting, frank and unreserved admission of our thoughts, and no advantage whatsoever in
605 8 to set out to commend the conviction and admission of our ignorance not merely as a remedy against
622 1 of sufficient reason have, by the universal admission of those concerned, been fruitless; and prior to
ADMIT 57
023 9 the attempts at thinking them (for they must admit of being thought) will furnish an excellent
045 25 forces itself upon us, we have no option save to admit that it has its seat in our faculty of <a^priori>
081 4 by mathematical students of nature), they have to admit two eternal and infinite self-subsistent
088 3 and consequently we must either refuse to admit that there is an inner sense, or we must
168 2 this is how it must be, is easily shown -- if we admit that space is merely a pure form of the
168 14 If, then, as regards the latter, we admit that we know objects only in so far as we are
175 19 would there be wanting people who would refuse to admit this subjective necessity, a necessity which can
262 31 as the pure categories of substance and causality admit of no explanation determinant of the object
264 2 the pure concepts of understanding can <never> admit of <transcendental> but <always> only of
284 31 They do not admit the conflict of reciprocal injury, in which each
288 16 any and every object (as in logic), or, if we admit an object, must think it under the conditions of
291 20 from all conditions of intuition, there is, I admit, nothing left in the mere concept but the inner
293 2 For in regard to the categories we must admit that they are not of themselves adequate to the
332 40 it is evident that the inferences from it admit only of a transcendental employment of the
338 16 Everyone must admit that the assertion of the simple nature of the
339 37 I can therefore very well admit the possibility that it is in itself simple
345 28 of the senses, but only to those who do not admit that their existence is known through immediate
346 17 or, as he is called, a <dualist>; that is, he may admit the existence of matter without going outside his
347 39 We can indeed admit that something, which may be (in the
354 15 I admit that this does not give me any further knowledge
368 5 it is evident that the inferences from it admit only of a transcendental employment of the
373 3 He failed, however, to observe that even if we admit the simple nature of the soul, namely, that it
402 28 in thought, no composite part, and (since we admit no simple parts) also no simple part, that is to
412 27 properly viewed, is solely this: whether we must admit a power of <spontaneously> beginning a series of
412 12 <If you do not, as regards time, admit anything as being mathematically first in the
413 24 understood), it is now also permissible for us to admit within the course of the world different series
413 14 synthetic properties and forces, which as little admit of comprehension
426 31 Nor will he admit the legitimacy of assuming in nature itself any
429 2 are in question, it has to stand silent and to admit its ignorance
429 36 Since, therefore, the antithesis thus refuses to admit as first or as a beginning anything that could
438 4 If, in certain cases, we admit the occurrence of self-caused events, that is
438 11 <Fourthly>, if we admit <an absolutely necessary being> (whether it be
458 16 that in the series of cosmic bodies we must never admit an outermost sun
463 32 Understanding does not admit <among appearances> any condition which can
469 5 known through experience, all its actions must admit of explanation in accordance with the laws of
483 37 a transcendental object, but only if we likewise admit that, for the rest, we have no knowledge in
496 8 If we admit something as existing, no matter what this
496 9 matter what this something may be, we must also admit that there is something which exists
504 18 But if, on the other hand, we admit, as every reasonable person must, that all
510 12 and adequate to necessary existence, I must also admit that necessary existence can be inferred from
511 5 and what the cosmological proof has refused to admit, although the conclusions of the latter are
522 8 But at any rate we must admit that, if we are to specify a cause at all, we
524 31 and throughout they persist in refusing to admit that they have arrived at this knowledge or
525 15 theology are called <deists>; those who also admit a natural theology are called <theists>
537 40 power -- how can reason do this, if it be free to admit as likewise possible that all powers may be
549 29 The ideas of pure reason do not, indeed, admit of the kind of deduction that is possible in the
549 34 of them must be possible, however greatly (as we admit) it may differ from that which we have been able
565 14 propounded by pure reason must in every case admit of an answer, and that in their regard it is not
566 6 they are merely titles of concepts, which we may admit, but through which [in and by themselves] we can
566 16 freely, without laying ourselves open to censure, admit into this idea certain anthropomorphisms which
575 13 in need of a discipline, everyone will readily admit
581 30 in general, the intuition of which does not admit of being given <a^priori>, are transcendental
589 12 the mathematical method of definition does not admit of imitation in philosophy
600 21 conviction, and of having compelled us to admit our lack of speculative and apodeictic certainty
604 31 But neither can we admit that there is any sceptical employment of pure
626 15 The modification made is that we admit the conclusion as holding according to analogy
648 36 Now we must admit that the doctrine of the existence of God belongs
ADMITS 15
023 24 looking for the elements of pure reason in <what admits of confirmation or refutation by experiment>
079 3 Against this theory, which admits the empirical reality of time, but denies its
249 4 that nothing which proves a vacuum, or which even admits it as a part of empirical synthesis, can enter
342 3 Although he admits, therefore, the 'I', which accompanies, and
349 1 This admits of no doubt; whether we take pleasure and pain
352 29 themselves, then whether he be a materialist who admits into his system nothing but matter alone, or a
352 30 nothing but matter alone, or a spiritualist who admits only thinking beings (that is, beings with the
365 35 absence of the conditions of sensible intuition admits only of transcendental use, that is, admits of no
365 36 admits only of transcendental use, that is, admits of no use whatsoever
396 22 Transcendental reason consequently admits of no other test than the endeavour to harmonise
440 1 long-decried empirical idealism, which, while it admits the genuine reality of space, denies the
440 11 Our transcendental idealism, on the contrary, admits the reality of the objects of outer intuition, as
476 38 condition of every voluntary act, it admits of no conditions antecedent to itself in time
527 38 employment any meaning whose objective reality admits of being made intelligible <in concreto>, is
587 22 those which contain an arbitrary synthesis that admits of <a^priori> construction
ADMITTED 18
020 24 to which alone concordant appearances can be admitted as equivalent to laws, and in the other hand the
054 15 are valid according to pure concepts, are only admitted in mathematics because they can be exhibited in
122 17 But although it may be admitted that the only kind of deduction of pure
218 13 not-being as following upon its being cannot be admitted -- in other words, that there is no coming into
230 8 has to be entitled creation, and that cannot be admitted as an event among appearances since its mere
292 26 in this purely negative sense must indeed be admitted
372 26 it is sought to prove that the soul -- if it be admitted to be a simple being -- cannot cease to be through
400 38 may therefore, so far as they are concerned, be admitted
440 26 This inner appearance cannot be admitted to exist in any such manner in and by itself; for
440 36 no one has ever perceived them, must certainly be admitted
463 6 For the heterogeneous can be admitted as at least possible in the case of dynamical
471 16 If this principle be admitted, and be not weakened through any exception, the
483 36 object; and this object may indeed be admitted as a transcendental object, but only if we
513 4 the real purpose of our enquiries -- and if anyone admitted the existence of a necessary being but wanted to
535 3 If, however, the universal is admitted as <problematic> only, and is a mere idea, the
595 10 affirmations, the criticism can be freely admitted, without our having on that account to give up
660 20 It must be admitted, however, that the two elements of our knowledge
667 23 The former conceded <intellectual concepts>, but admitted sensible objects only
ADMITTEDLY 2
286 28 and in all effects which it exercises, though admittedly these can only be appearances of outer sense
292 23 intuition, in respect of which our categories are admittedly not valid, and of which therefore we can never
ADMITTING 12
110 21 is not objective) possibility -- a free choice of admitting such a proposition, and a purely optional
168 32 not see why so much difficulty should be found in admitting that our inner sense is affected by ourselves
311 12 and circumstance, an ambiguous monstrosity not admitting of the formation of any rule
322 11 But however this may be, and even admitting that we can never succeed in comprehending a
359 4 in this way, they begin their refutation by admitting into their dualism the <proton pseudos> of [a
375 33 [as arising] out of the composite, instead of admitting, as he ought to do, that he is unable to explain
412 17 are insurmountable difficulties in the way of admitting any such type of unconditioned causality
470 20 The only question here is this: -- Admitting that in the whole series of events there is
512 34 inference (as I must concede, if I am to avoid admitting the ontological proof), I have come to grief in
519 32 are we to ascribe to this supreme cause -- admitting that it is supreme in respect of all things in
543 20 differences of species border upon one another, admitting of no transition from one to another <per
655 19 knowledge, as members of one whole, and so as admitting of an architectonic of all human knowledge, which
ADMIXTURE 9
043 23 of knowledge are entitled pure when there is no admixture of anything empirical
190 35 in a manner which involves the quite unnecessary admixture of a synthetic element
282 39 usual lack of analysis, it introduces a certain admixture of accompanying representations into the concept
283 1 representations into the concept of the thing, an admixture which the understanding knows how to separate
329 14 Meanwhile, however free it be of empirical admixture (impressions of the senses), it yet enables us to
333 2 And since this employment excludes any admixture of experience, we cannot, after what has been
368 7 And since this employment excludes any admixture of experience, we cannot, after what has been
529 11 that are <a^priori>, without the least empirical admixture
530 31 the concept of an original being and from all admixture of empirical limitations
ADMONITORY 1
576 21 different from every other, that without the admonitory negative teaching of a discipline, specially
ADOPT 11
020 35 if learnt at all, only from nature, it must adopt as its guide, in so seeking, that which it has
023 29 with those <concepts> and <principles> which we adopt <a^priori>, all that we can do is to contrive
081 8 If they adopt the latter alternative (as advocated by certain
347 28 Since, so far as I know, all psychologists who adopt empirical idealism are transcendental realists
386 2 in order to show this science to be valid and to adopt it
428 12 it might be supposed, would eagerly adopt a programme which promises to satisfy it through
469 36 enabled to survey the course which reason has to adopt in arriving at the solution
495 25 leads all of us, even the least reflective, to adopt, though not everyone continues to pursue it
627 27 <in itself> -- or else both parties, those who adopt the affirmative no less than those who adopt the
627 28 who adopt the affirmative no less than those who adopt the negative position, have been deceived by
668 30 As regards those who adopt a <scientific> method, they have the choice of
ADOPTED 12
017 15 much that is comprised in our original aims, adopted without reflection, may have to be abandoned as
085 15 a case by which the validity of the position adopted will be rendered obvious, and which will serve to
330 25 without, however, otherwise changing the order adopted in the table of the categories
523 29 What, then, are the means which have been adopted to bridge this wide abyss
535 17 the truth of the universal rule which we have adopted as hypothesis
535 19 which, as actually following from the adopted principle, <prove> its universality
563 27 Instead of this the reverse procedure is adopted
568 4 a view to discovering which the idea was alone adopted -- and look upon this purposiveness of nature as
579 21 Once it has adopted a notation for the general concept of magnitudes
609 1 without criticism, proceeds complacently upon his adopted path; it should be designed simply to put him out
620 17 positive position and its affirmations had been adopted
628 8 uphold the honour and incontestable rights of his adopted party by offering battle to all who would
ADOPTING 8
013 31 Metaphysics, on the view which we are adopting, is the only one of all the sciences which dare
023 11 furnish an excellent touchstone of what we are adopting as our new method of thought, namely, that we can
177 12 For this reason, while adopting as my theme the <principles of the understanding>
481 32 it should go straying into the <transcendent>, adopting grounds of explanation that are incapable of any
548 15 the one party setting its heart upon, or at least adopting, the one interest, and the other party the other
567 31 For what has justified us in adopting the idea of a supreme intelligence as a schema of
568 7 nature a being with those qualities, but only in adopting the idea of such a being in order to view the
628 16 They are not, however, justified in adopting such an attitude; it is sufficient to declare to
ADOPTION 1
620 9 his opponent must not be considered to intend the adoption of these opinions as his own; he abandons them
ADOPTS 2
391 28 conditions to a given conditioned -- reason here adopts the method of starting from the idea of totality
668 11 The <naturalist> of pure reason adopts as his principle that through common reason
ADVANCE 71
017 24 the present day this logic has not been able to advance a single step, and is thus to all appearance a
047 16 not observe that with all his efforts he made no advance -- meeting no resistance that might, as it were
051 22 concealed; and only upon its solution can the advance into the limitless field of the knowledge yielded
192 12 But in synthetic judgments I have to advance beyond the given concept, viewing as in relation
192 18 Granted, then, that we must advance beyond a given concept in order to compare it
198 26 In these I think to myself only that successive advance from one moment to another, whereby through the
222 18 The advance, on the other hand, from a given time to the
222 20 the determinate time that follows is a necessary advance
225 28 determines the succeeding (since I cannot advance to the succeeding time save through the
232 16 All increase in empirical knowledge, and every advance of perception, no matter what the objects may be
232 19 of the determination of inner sense, that is, an advance in time
232 20 This advance in time determines everything, and is not in
232 36 condition of the possibility of a continuous advance of the existing to what follows, the
238 3 things, analyse them as we may, we can never advance from one object and its existence to the
243 32 reaches, then, only so far as perception and its advance according to empirical laws can extend
282 7 But if we wish to advance to the objects with these concepts, we must first
307 16 of reason, but only a logical precept, to advance towards completeness by an ascent to ever higher
309 26 To coin new words is to advance a claim to legislation in language that seldom
321 26 that of the <descending> series, that is, of the advance of reason in the direction of the conditioned, by
321 36 or given <in its completeness>, and therefore an advance that is merely potential
322 4 can be quite indifferent as to how far this advance extends <a^parte^posteriori>, and whether a
323 37 conceivable inferences through which we seek to advance from one of its objects (appearance) to all
325 18 The advance from the knowledge of oneself (the soul) to the
325 21 so natural that it seems to resemble the logical advance of reason from premisses to conclusion
360 9 But to advance beyond these limits the concept of a
387 10 presuppose them, we are not called upon, when we advance to consequences or descend from a given condition
389 2 In respect of limitation the advance in space is thus also a regress, and the
389 15 then, we have a series of conditions, and an advance to the unconditioned
392 14 in the great and in the small, that is, in the advance alike through composition and through division
418 38 which is supposed to carry us by continuous advance to the supreme condition
422 9 Reason, in the continuous advance of empirical synthesis, is necessarily led up to
425 10 antithesis, every given beginning compels us to advance to one still higher; every part leads to a still
432 11 arises out of these ideas refers only to the advance in this synthesis, that is, whether it should be
440 37 This, however, only means that in the possible advance of experience we may encounter them
441 1 in accordance with the laws of empirical advance
441 4 reason real in themselves, that is, outside this advance of experience
441 6 really given us save perception and the empirical advance from this to other possible perceptions
441 11 to our perceiving it, either means that in the advance of experience we must meet with such a perception
442 27 to be met with if, starting from perception, I advance to that part of experience to which they belong
442 29 The cause of the empirical conditions of this advance (that which determines what members I shall meet
442 33 cause, but only with the rule of the advance in the experience in which objects, that is to
442 36 indifference whether I say that in the empirical advance in space I can meet with stars a hundred times
451 34 between an infinite and an indeterminately great advance (<progressus in indefinitum>) would be mere
452 3 we speak only of <the progress>, that is, of the <advance> from the condition to the conditioned: this
452 4 the condition to the conditioned: this possible advance proceeds, without end, in the series of
456 10 the series of conditions we have always still to advance empirically to a higher and more remote member
456 30 to another as its condition, and that we must advance to this condition
458 4 has its own rule, namely, that it must always advance from every member of the series, as conditioned
458 17 All that the rule requires is that the advance from appearances be to appearances; for even if
459 18 the first cosmological idea, since it required an advance from the conditioned to its conditions, which, as
461 2 in a whole, will depend upon how far we care to advance in the regress of the division
496 15 This is the argument upon which reason bases its advance to the primordial being
511 28 proof it is precisely in order to enable us to advance beyond the sensible world that it is employed
512 14 actual existence (an experience in general), and advance, in such manner as we can, to some absolutely
520 38 claims, which this mode of argument would fain advance, to apodeictic certainty and to an assent founded
523 26 To advance to absolute totality by the empirical road is
523 37 this contingency as our sole premiss, we then advance, by means of transcendental concepts alone, to
530 19 Through concepts alone, it is quite impossible to advance to the discovery of new objects and supernatural
539 4 A great advance was made when chemists succeeded in reducing all
541 29 in the specification of our concepts, and an advance to yet other remaining differences, from which we
544 25 Were the advance in the tracing of their affinity continuous
574 9 and this serves only to acquaint the novice in advance with names the meaning and use of which he will
576 12 once betray itself, no matter what claims it may advance for exceptional treatment
580 25 I should not be able to advance a single step beyond the mere definition, which
582 30 And since the synthesis is thus unable to advance <a^priori>, beyond the concept, to the
585 18 the total abandonment of all proposed attempts to advance beyond the bounds of experience into the enticing
589 36 which the philosophical principles can never advance, however great their certainty
597 25 being, he would answer: 'Solely in order to advance reason in its self-knowledge, and because of a
598 28 interests of mankind, but only how far reason can advance by means of speculation that abstracts from all
607 8 the nullity of all pretensions of reason to advance beyond the empirical
652 9 of human nature the highest philosophy cannot advance further than is possible under the guidance which
ADVANCED 5
037 5 In the course of these labours I have advanced somewhat far in years (this month I reach my
283 28 that he should believe that in so doing he had advanced our knowledge of nature in no small degree
455 26 <in terminis>, that however far we may have advanced in the ascending series, we must always enquire
612 21 When we have advanced thus far, we need fear no further challenge
615 25 that reason, so far from being in the least advanced thereby, is cut off from all progress in its own
ADVANCEMENT 1
664 3 such great things have been expected for the advancement of metaphysics, the hope of succeeding by
ADVANCES 8
121 37 strivings of our faculty of knowledge, whereby it advances from particular perceptions to universal concepts
208 13 in any one of its moments a synthesis that advances uniformly from 0 to the given empirical
234 34 by a completely empty space, the perception which advances from one to another in time would indeed, by
312 32 ever nearer to its greatest possible perfection, advances this maximum as an archetype
316 23 same number of kinds of syllogism, each of which advances through prosyllogisms to the unconditioned: first
351 7 in so far as he compels us, even in the smallest advances of ordinary experience, to keep on the watch
387 36 the <regressive> synthesis; and that which advances, on the side of the conditioned, from the first
658 8 successful the two former may have been in their advances in the field of rational knowledge, and the two
ADVANCING 5
133 20 represented), and did not reproduce them while advancing to those that follow, a complete representation
325 40 from what is immediately given us in experience -- advancing from the doctrine of the <soul>, to the doctrine
370 26 noumena; and no one could then deny our right of advancing yet further in this domain, indeed of settling in
383 18 myself; and these intuitions can never aid me in advancing beyond the field of experience
524 16 their own procedure, they would find that, after advancing some considerable way on the solid ground of
ADVANTAGE 43
018 10 That logic should have been thus successful is an advantage which it owes entirely to its limitations
026 7 Consequently, metaphysics has also this singular advantage, such as falls to the lot of no other science
029 21 This discussion as to the positive advantage of critical principles of pure reason can be
081 23 The former thinkers obtain at least this advantage, that they keep the field of appearances open for
081 29 The latter have indeed an advantage, in that the representations of space and time do
104 20 philosophy, in seeking for its concepts, has the advantage and also the duty of proceeding according to a
163 15 concepts beyond <our> sensible intuition is of no advantage to us
179 15 The advantage which in this respect it possesses over all other
258 25 any such subtle enquiry, it would seem as if the advantage derived from it by no means repays the labour
258 33 There is, however, one advantage which may be made comprehensible and of interest
258 35 to the most refractory and reluctant learner, the advantage, that while the understanding, occupied merely
282 24 of concepts of reflection gives us the unexpected advantage of putting before our eyes the distinctive
299 35 of a connection of our concepts, which is to the advantage of the understanding, for an objective necessity
379 37 within him -- go so far beyond all the utility and advantage which he may derive from them in this present
385 1 it dwindles into mere semblance, such advantage as it offers is altogether on the side of
399 9 of the special pleader who attempts to take advantage of an opponent's carelessness -- freely allowing
399 19 naturally out of the matter in dispute, and no advantage has been taken of the openings afforded by
424 1 contested rights of the two parties, but has this advantage, that it enables us to comprehend why the
425 16 Thirdly, the thesis has also the advantage of <popularity>; and this certainly forms no
428 20 a position in which the most learned can claim no advantage over it
448 39 indeed a dogmatic, but a critical and doctrinal advantage
545 40 They can also be employed with great advantage in the elaboration of experience, as heuristic
551 38 and effects in the world may be employed to best advantage, and in such manner as to secure satisfaction of
558 5 Nothing but advantage can result from the psychological idea thus
560 30 The advantage arising from the spherical shape of the earth is
580 4 (in this the philosopher would certainly have the advantage over his rival), but with synthetic propositions
584 21 For this method has the advantage of being able to realise all its concepts in
585 22 of the mathematical method cannot be of the least advantage in this kind of knowledge (unless it be in
588 37 to definitions, can be employed with great advantage
590 32 philosophical knowledge must do without this advantage, inasmuch as it has always to consider the
598 36 certain to be quite bloodless -- must be of advantage as contributing to our theoretical insight
599 19 assume the appearance of what contributes to our advantage, has, undoubtedly, not only <civilised> us, but
599 39 and unreserved admission of our thoughts, and no advantage whatsoever in acting otherwise
600 19 rather than allow its supposed antagonists the advantage of having made us lower our tone to that of a
601 16 its weakness, and each can therefore take advantage of the weakness of the other
603 33 the contrary, tend to arouse the suspicion that advantage has been taken of his youthful credulity
609 7 attempts of reason are facts, and it is always of advantage to submit them to the censorship of the sceptic
617 30 as a practically necessary supposition, is at an advantage (<melior est conditio possidentis>)
617 37 allow of his flattering himself that he has the advantage in respect of speculative insight
625 19 arguments for different groups, in order to take advantage of the weakness of those before whom he is
625 35 of convincing power, it has, however, this advantage over the direct proofs, that contradiction always
628 24 The dogmatist cannot, however, profit by this advantage
641 23 This moral theology has the peculiar advantage over speculative theology that it inevitably
ADVANTAGEOUS 3
379 40 of a righteous will as being, apart from all advantageous consequences, apart even from the shadowy reward
449 25 one another in unrestricted freedom, something advantageous, and likely to aid in the correction of our
498 3 foregoing argument is far from appearing in so advantageous a light, and special favour is required to
ADVANTAGES 5
030 27 the same privileged position as hitherto, and the advantages which the world has hitherto derived from the
179 8 that we possess, the task, merely negative as its advantages must then be, is one to which philosophy is
380 3 this world, and by the sacrifice of many of its advantages, for citizenship in a better world upon which he
425 39 But secondly, in compensation, empiricism yields advantages to the speculative interest of reason, which are
590 30 and this method, in addition to its heuristic advantages, secures all inferences against error by setting
ADVENTUROUS 3
257 14 appearance of farther shores, deluding the adventurous seafarer ever anew with empty hopes, and engaging
374 12 of other possibilities which are not a whit more adventurous
665 6 of morals, and especially that criticism of our adventurous and self-reliant reason which serves as an
ADVERSE 1
312 19 philosopher, than the vulgar appeal to so-called adverse experience
ADVISABLE 8
044 20 convincingly proved than their necessity, it is advisable to use the two criteria separately, each by
066 35 For this reason it is advisable either to give up using the name in this sense of
131 11 in so indispensable an enquiry, I have found it advisable in the four following passages rather to prepare
265 16 It may be advisable, therefore, to express the situation as follows
309 28 have recourse to this desperate expedient it is advisable to look about in a dead and learned language, to
310 4 be distinguished from related concepts, it is advisable to economise in the use of the word and not to
469 33 I have thought it advisable to give this outline sketch of the solution of
570 21 always continue to possess, we have thought it advisable, with a view to the prevention of such errors in
ADVISED 3
312 4 We should, however, be better advised to follow up this thought, and, where the great
327 12 But we should be better advised and less likely to be misunderstood if we said
436 12 is directed simply to a yes or no, we are well advised to leave aside the supposed grounds of the answer
ADVISES 1
636 23 The former advises us what we have to do if we wish to achieve
ADVOCATE 1
625 18 His purpose can only be that of the parliamentary advocate, who intends his various arguments for different
ADVOCATED 1
081 8 If they adopt the latter alternative (as advocated by certain metaphysical students of nature), and
AERUMNOSIQUE 1
668 26 satis est mihi, non ego curo, esse quod Arcesilas aerumnosique Solones> is the motto with which they may lead a
AESTHETIC 34
012 28 through <concepts>, and secondly, an <intuitive> (aesthetic) clearness, through <intuitions>, that is, through
034 11 first, the misunderstanding in regard to the Aesthetic, especially concerning the concept of time
065 4 DOCTRINE OF ELEMENTS FIRST PART TRANSCENDENTAL AESTHETIC $1
066 24 of <a^priori> sensibility I call <transcendental aesthetic>
066 26 only people who currently make use of the word 'aesthetic' in order to signify what others call the critique
067 4 In the transcendental aesthetic we shall, therefore, first <isolate> sensibility
067 15 THE TRANSCENDENTAL AESTHETIC SECTION I SPACE
074 8 TRANSCENDENTAL AESTHETIC SECTION II TIME
081 39 Lastly, transcendental aesthetic cannot contain more than these two elements
082 9 For the same reason, transcendental aesthetic cannot count the concept of alteration among its
082 16 $8 <General Observations on Transcendental Aesthetic>
085 11 second important concern of our Transcendental Aesthetic is that it should not obtain favour merely as a
090 32 must be taken only as an illustration of our aesthetic theory, not as forming part of the proof
090 34 <Conclusion of the Transcendental Aesthetic>
093 24 of the rules of sensibility in general, that is, aesthetic, from the science of the rules of the
095 31 But since, as the Transcendental Aesthetic has shown, there are pure as well as empirical
096 33 as concepts which are neither of empirical nor of aesthetic origin -- we form for ourselves by anticipation
100 5 understanding -- as above, in the Transcendental Aesthetic, the sensibility -- separating out from our
111 13 sensibility, presented by transcendental aesthetic, as material for the concepts of pure
155 26 sensibility is, according to the Transcendental Aesthetic, that all the manifold of intuition should be
155 33 representations (<vide> the Transcendental Aesthetic)
162 9 Now, as the Aesthetic has shown, the only intuition possible to us is
163 5 in regard to objects, just as the Transcendental Aesthetic determined the limits of the employment of the
170 33 of this manifold (<vide> the Transcendental Aesthetic)
170 39 In the Aesthetic I have treated this unity as belonging merely to
189 3 The principles of the Transcendental Aesthetic, according to which space and time are the
244 22 been undermined by us in the Transcendental Aesthetic
266 22 of appearances, as limited by the Transcendental Aesthetic, already of itself establishes the objective
269 31 The Transcendental Aesthetic, in all its teaching, has led to this conclusion
338 32 In the Transcendental Aesthetic we have proved, beyond all question, that bodies
351 31 already been established in the Transcendental Aesthetic independently of these consequences, which we
407 27 sufficiently disposed of in the Transcendental Aesthetic
439 22 We have sufficiently proved in the Transcendental Aesthetic that everything intuited in space or time, and
449 3 by the direct proof given in the Transcendental Aesthetic
AFFAIR 1
154 18 On the contrary, it is an affair of the understanding alone, which itself is
AFFAIRS 2
032 10 If governments think proper to interfere with the affairs of the learned, it would be more consistent with
605 16 sceptical method of escaping from the troublesome affairs of reason appears to be, as it were, a short cut
AFFECT 9
014 35 I now find some misprints, which do not, however, affect the sense except on p. 379, line 4 from the
088 18 apprehend) that which lies in the mind, it must affect the mind, and only in this way can it give rise
088 28 and the mind, in space and in time, as they affect our senses, that is, as they appear, I do not
111 19 of objects, and which therefore must also always affect the concept of these objects
214 7 For change does not affect time itself, but only appearances in time
220 7 apart from the representations through which they affect us, is entirely outside our sphere of knowledge
312 30 come into being; none the less this does not affect the rightfulness of the idea, which, in order to
478 40 natural necessity, the law of the latter does not affect the former, and that both may exist
561 2 But even a disappointment of this sort cannot affect the teleological law itself, in its general
AFFECTED 30
065 11 to man at least, in so far as the mind is affected in a certain way
065 13 representations through the mode in which we are affected by objects, is entitled <sensibility>
065 21 the faculty of representation, so far as we are affected by it, is <sensation>
071 1 of the subject, in virtue of which, in being affected by objects, it obtains <immediate representation>
071 24 receptivity of the subject, its capacity to be affected by objects, must necessarily precede all
071 35 can have outer intuition, namely, liability to be affected by objects, the representation of space stands
073 32 modifications of the sense of sight, which is affected in a certain manner by light
078 2 is always sensible, that is, so far as we are affected by objects), and in itself, apart from the
083 36 of something, and the mode in which we are affected by that something; and this receptivity of our
087 34 can be nothing but the mode in which the mind is affected through its own activity (namely, through this
087 36 this positing of its representation), and so is affected by itself; in other words, it is nothing but an
088 24 itself if immediately self-active, but as it is affected by itself, and therefore as it appears to itself
090 18 if the subject's faculty of representation is affected by that object
093 2 representations in so far as it is in any wise affected, is to be entitled sensibility, then the mind's
093 7 is, it contains only the mode in which we are affected by objects
151 12 more than the mode in which the subject is affected
166 4 For we intuit ourselves only as we are inwardly <affected>, and this would seem to be contradictory, since
166 28 therefore justified in saying that inner sense is affected thereby
168 15 know objects only in so far as we are externally affected, we must also recognise, as regards inner sense
168 17 of it we intuit ourselves only as we are inwardly affected <by ourselves>; in other words, that, so far as
168 32 be found in admitting that our inner sense is affected by ourselves
168 37 How much the mind is usually thereby affected, everyone will be able to perceive in himself
201 23 us only the consciousness that the subject is affected, and which we relate to an object in general
339 16 That the mode in which our outer sense is thereby affected gives us no intuition of representations, will
339 21 and its intuition, in so far as we are affected by certain (to us otherwise unknown) objects
441 22 strictly only a receptivity, a capacity of being affected in a certain manner with representations, the
465 11 is sensuous, in so far as it is <pathologically affected, i.e.> by sensuous motives; it is <animal
483 4 of existence in the sensible world, is not affected by the admission of a purely intelligible being
505 19 My financial position is, however, affected very differently by a hundred real thalers than
597 7 speculative dispute they are never in any way affected
AFFECTING 3
009 39 itself in the midst of flourishing sciences, and affecting precisely those sciences, the knowledge of which
034 20 The only addition, strictly so called, though one affecting the method of proof only, is the new refutation
041 6 knowledge be awakened into action did not objects affecting our senses partly of themselves produce
AFFECTION 2
168 32 Such affection finds exemplification in each and every act of
270 17 nothing at all is thought, and the fact that this affection of sensibility is in me does not [by itself]
AFFECTIONS 1
105 13 Whereas all intuitions, as sensible, rest on affections, concepts rest on functions
AFFECTS 7
030 29 The loss affects only the <monopoly of the schools>, in no respect
031 23 The change affects only the arrogant pretensions of the Schools
167 20 of the manifold, but <produces> it, in that it <affects> that sense
339 12 underlies the outer appearances and which so affects our sense that it obtains the representations of
339 38 simple, although owing to the manner in which it affects our senses it produces in us the intuition of the
350 15 deception, as well as the provision against it, affects idealism quite as much as dualism, inasmuch as we
633 26 that alone which stimulates, that is, immediately affects the senses; we have the power to overcome the
AFFINITY 19
139 35 so far as it lies in the object, is named the <affinity> of the manifold
139 37 comprehensible to ourselves the thoroughgoing affinity of appearances, whereby they stand and <must>
140 14 necessary laws, and therefore in a transcendental affinity, of which the empirical is a mere consequence
145 24 all association of appearances I entitle their <affinity>
145 35 and [this being recognised we can prove that] the affinity of all appearances, near or remote, is a
146 2 That the affinity of appearances, and with it their association
275 12 the concepts which have no logical (analytic) affinity may be brought into connection with one another
488 34 in the idea of some one thing, it would prove an affinity of all possible things, through identity of the
542 16 the systematic unity, a further law, that of the <affinity> of all concepts -- a law which prescribes that we
544 16 the manifoldness of effects, and the consequent affinity of the parts of nature as being in themselves in
544 25 Were the advance in the tracing of their affinity continuous, there would be a true infinity of
544 30 general terms that we are to seek for grades of affinity, and yields no criterion whatsoever as to how far
544 35 employment, they will stand thus: <manifoldness, affinity, unity>, each being taken, as an idea, in the
545 2 The affinity of the manifold (as, notwithstanding its
545 27 to conceive, in accordance with the rules of affinity, hyperbolic paths of comets, in the course of
548 28 is simply the following out of that principle of affinity which rests on the interest of reason
610 39 He thus confounds a principle of affinity, which has its seat in the understanding and
621 34 and which is regarded as insight into a natural affinity, cannot balance the misgivings to which so
654 22 but in architectonic fashion, in view of the affinity of its parts and of their derivation from a
AFFIRM 4
100 31 understanding alone, to judge synthetically, to affirm, and to decide regarding objects in general
110 33 maintain its truth assertorically, and finally affirm it as inseparably united with the understanding
272 19 the limitation of sensibility, though it cannot affirm anything positive beyond the field of sensibility
616 31 either it must abstain from all judgment, or must affirm with apodeictic certainty
AFFIRMATION 10
108 9 what may be the worth or content of a logical affirmation that is thus made by means of a merely negative
108 15 as the logical form is concerned, really made an affirmation
109 40 Problematic judgments are those in which affirmation or negation is taken as merely possible
110 1 In assertoric judgments affirmation or negation is viewed as real (true), and in
288 27 Further, the addition of one sheer affirmation (reality) to another increases the positive in
290 38 meaning than that a concept which only includes affirmation includes no negation -- a proposition which we
489 39 in itself, and is opposed to transcendental affirmation, which is a something the very concept of which
490 1 Transcendental affirmation is therefore entitled reality, because through it
490 7 determinately, save by basing it upon the opposed affirmation
593 31 be just as dogmatic in denial as its own are in affirmation, it is able to justify itself <kat' anthropon>
AFFIRMATIONS 3
595 9 of proof offered by those who make dogmatic affirmations, the criticism can be freely admitted, without
595 11 our having on that account to give up these affirmations, which have at least the interest of reason in
620 16 visionary than if the positive position and its affirmations had been adopted
AFFIRMATIVE 17
048 13 predicate is thought (I take into consideration affirmative judgments only, the subsequent application to
048 21 Analytic judgments (affirmative) are therefore those in which the connection of
107 7 II III <Quality> <Relation> Affirmative Categorical Negative Hypothetical Infinite
108 3 logic, be distinguished from those that are <affirmative>, although in general logic they are rightly
108 27 in the least increased, or determined in an affirmative manner
190 13 <the judgment is analytic>, whether negative or affirmative, its truth can always be adequately known in
192 9 If it is to be affirmative, I ascribe to it only what is already thought in
264 30 which can be thought only through an affirmative judgment; substance is that which, in relation to
277 19 judgments, <agreement> with a view to <affirmative> judgments, <opposition> with a view to <negative>
289 37 unless a negative statement is combined with an affirmative; merely affirmative concepts cannot, when
289 37 statement is combined with an affirmative; merely affirmative concepts cannot, when combined, produce any
402 6 therefore, no synthetic proposition, either affirmative or negative, can possibly be asserted
436 14 we should gain according as the answer is in the affirmative or in the negative
457 29 The affirmative answer likewise directly follows, namely, that
510 34 of the cosmological proof), it must, like all affirmative judgments, be convertible, at least <per
602 26 me that, as reason is incompetent to arrive at affirmative assertions in this field, it is equally unable
627 27 or else both parties, those who adopt the affirmative no less than those who adopt the negative
AFFIRMATIVELY 3
489 7 and must determine it thereby, either affirmatively or negatively
494 13 and by means of them is represented either affirmatively or negatively
627 32 is, all that is asserted of the object, whether affirmatively or negatively, is erroneous, and consequently we
AFFIRMED 3
190 19 object, the concept itself must necessarily be affirmed of it
191 17 and even then only when both predicates are affirmed at one and the same time
252 2 the least enlarge the concept of which they are affirmed, adding something to the representation of the
AFFIRMING 4
110 29 these laws of the understanding, and therefore as affirming <a^priori>; and in this manner it expresses
447 19 deny the existence of an infinite world, without affirming in its place a finite world
541 16 can be objects to us -- the logical principle, as affirming only the <indeterminateness> of the logical
552 8 knowledge [of this possibility] as we can have in affirming it
AFFIRMS 2
361 8 science, imaginary both in the case of him who affirms and of him who denies, since all parties either
610 40 which has its seat in the understanding and affirms necessary connection, with a rule of association
AFFORD 8
162 32 aid of [pure] intuition, the categories do not afford us any knowledge of things; they do so only
407 38 the pseudo-rational assertions that undertakes to afford manifest evidence, in an empirical object, of the
495 12 need of reason to presuppose something that may afford the understanding a sufficient foundation for the
497 13 For we cannot afford to dispense with the existence of a necessary
553 27 questions which relate to the contingent, and to afford reason the most complete satisfaction in respect
585 38 confines itself to its proper field, cannot afford to ignore the warnings of philosophy, or to
614 25 Reason does not afford any sufficient ground for assuming, [even] as a
643 5 no fertilisation through objects such as might afford materials for the necessary concepts
AFFORDED 2
232 13 mistrustful, and that, in the absence of evidence afforded by a thoroughgoing deduction, we may not believe
399 20 and no advantage has been taken of the openings afforded by erroneous conclusions arrived at by dogmatists
AFFORDING 1
426 6 their laws, and by means of these laws affording indefinite extension to the sure and
AFFORDS 7
115 26 a systematic 'topic', such as that here given, affords sufficient guidance as to the proper location of
124 36 of such regularity among appearances and so affords abundant opportunity of abstracting the concept
222 24 The event, as the conditioned, thus affords reliable evidence of some condition, and this
240 34 thought without contradiction; but this thought affords no means of judging whether this property
448 39 It affords indirect proof of the transcendental ideality of
596 15 This is a comforting consideration, and affords reason fresh courage; for upon what could it rely
603 2 indeed, in his own way, no less dogmatic, but he affords me a welcome opportunity of applying and, in this
AFIELD 1
010 36 knowledge of these, there is no need to go far afield, since I come upon them in my own self
AFORESAID 1
401 23 magnitude, and cannot therefore abstract from the aforesaid conditions of sensibility without destroying the
AFTER 57
008 23 And now, after all methods, so it is believed, have been tried
009 15 of reason in general, in respect of all knowledge after which it may strive <independently of all
010 4 exhaustively, according to principles; and after locating the point at which, through
017 5 For if after elaborate preparations, frequently renewed, it is
020 15 has insight only into that which it produces after a plan of its own, and that it must not allow
021 1 has entered on the secure path of a science, after having for so many centuries been nothing but a
030 32 the proof of the continued existence of our soul after death, derived from the simplicity of substance
076 15 meet in one and the same object, namely, <one after the other>
114 7 as the result of a haphazard search after pure concepts, the complete enumeration of which
123 14 Otherwise he proceeds blindly, and after manifold wanderings must come back to the same
133 17 involved must be apprehended by me in thought one after the other
181 25 After what has been proved in the deduction of the
185 13 the same thing at the same time, but only the one after the other
186 35 in the pure concepts of understanding, even after elimination of every sensible condition, a
198 23 is, generating from a point all its parts one after another
219 5 sets the one state before and the other after, not that the one state precedes the other in the
219 12 of them must be placed before, and which of them after, and that they cannot be placed in the reverse
223 37 determining the series of events is possible only after we have employed it in experience
225 9 its time-relation, namely, that of existing after a preceding time in which it itself was not
254 33 For instance, that a body should come to rest after having been in motion does not prove the
274 29 If, after all these explanations, any one still hesitates
287 23 undoubtedly so deeply concealed that we, who after all know even ourselves only through inner sense
299 27 illusion, on the other hand, does not cease even after it has been detected and its invalidity clearly
300 19 inseparable from human reason, and which, even after its deceptiveness has been exposed, will not
315 28 what is asserted) of this judgment is given; and after I have subsumed the predicate under this
316 1 we restrict a predicate to a certain object, after having first thought it in the major premiss in
327 28 After long effort he perhaps succeeds in guarding
333 2 excludes any admixture of experience, we cannot, after what has been shown above, entertain any
343 27 only empirically, would first be brought in after such proof of numerical identity
346 9 After wrongly supposing that objects of the senses, if
354 38 of this communion, that is, of the soul in and after death (the question of immortality)
360 13 prior to this communion (prior to life), or after the cessation of such communion (in death), rests
360 22 The opinion that the soul after the cessation of all communion with the corporeal
361 25 without venturing upon a shoreless ocean which, after alluring us with ever-deceptive prospects
368 7 excludes any admixture of experience, we cannot, after what has been shown above, entertain any
374 10 the empirical intuitions of our human life -- even after this life has ceased
375 22 from the manner in which this reality is thought, after everything empirical in it has been removed, what
380 35 the soul even apart from this communion (that is, after death), and is therefore <transcendent> in the
381 11 underlies the appearance of matter, perhaps after all may not be so heterogeneous in character
381 15 the field of psychology, and which the reader, after what has been said in the Analytic regarding
394 23 a natural and unavoidable illusion, which even after it has ceased to beguile still continues to
395 13 After they have rather exhausted than injured one
402 35 to remove in thought all composition, or after its removal there must remain something which
476 27 sensible schema, there can be no <before> and <after>; every action, irrespective of its relation in
511 11 It professes to lead us by a new path, but after a short circuit brings us back to the very path
511 30 of an infinite series of causes, given one after the other, in the sensible world
524 16 their own procedure, they would find that, after advancing some considerable way on the solid
524 22 For after this tremendous leap, when they have, as they
537 21 the harmony of these various powers, nay, even after all attempts to do so have failed, we yet
553 28 satisfaction in respect to that highest unity after which it is seeking in its empirical employment
562 7 self beyond the limits of experience (its state after death), does indeed simplify the task of reason
562 15 interest which we take in what can happen only after our death, by means of our consciousness of the
565 34 After what I have already said regarding the
650 23 Thus even after reason has failed in all its ambitious attempts
655 4 It is unfortunate that only after we have spent much time in the collection of
655 6 of an idea lying hidden in our minds, and after we have, indeed, over a long period assembled the
668 1 This is especially true as regards Locke, who, after having derived all concepts and principles from
AFTERWARDS 11
047 21 structures as speedily as may be, and only afterwards to enquire whether the foundations are reliable
114 16 Afterwards he believed that he had discovered five others
191 13 of a thing from the concept of that thing, and afterwards connecting this predicate with its opposite -- a
221 20 first be perceived lower down in the stream and afterwards higher up
254 39 body to have been <then> at rest, not that it is <afterwards> at rest; for in the latter case the opposites are
255 17 For in order that we may afterwards make inner alterations likewise thinkable, we
280 26 within them a power of representation, in order afterwards to found on this their outer relation and the
346 9 It is, in fact, this transcendental realist who afterwards plays the part of empirical idealist
418 26 to empirical laws of causality, we must not afterwards suddenly deviate from this mode of argument
500 22 the examination of the transcendental proof, and afterwards enquire what effect the addition of the empirical
666 28 purely speculative reason to those labours which afterwards became so renowned under the name of metaphysics
AGAIN 61
008 22 back into the ancient time-worn dogmatism, and so again suffers that depreciation from which it was to
017 8 and strike into some new line of approach; or again, if the various participants are unable to agree
021 14 Ever and again we have to retrace our steps, as not leading us
022 36 In the former case, I am again in the same perplexity as to how I can know
024 37 in themselves; his <dialectic> combines these two again, in <harmony> with the necessary idea of the
045 17 Again, if we remove from our empirical concept of any
059 36 the nature of things; and this understanding, again, only in respect of its <a^priori> knowledge
065 10 This again is only possible, to man at least, in so far as
093 27 Logic, again, can be treated in a twofold manner, either as
105 30 to the concept of body, and this concept again to certain appearances that present themselves to
147 28 a power of thought, as a faculty of concepts, or again of judgments
153 10 distinguish it from empirical apperception, or, again, <origninal apperception>, because it is that
177 31 in turn, for the very reason that it is a rule, again demands guidance from judgment
204 9 only in such fashion that this part is itself again a space or a time
224 22 to entitle object), for in that case the question again arises, how this latter representation goes out
238 19 be proved dogmatically, the attempt has, time and again, been made, though always vainly, to obtain a
249 30 which contains all actuality, and this latter, again, larger than the sum of that which is necessary
279 17 or impel a point in opposite directions, or again in the case of a pleasure counterbalancing pain
286 30 only what is comparatively inward and is itself again composed of outer relations
300 21 entrap it into momentary aberrations ever and again calling for correction
316 40 equivalent titles for all concepts of reason, we again come upon an expression with which we cannot
336 36 Here again, as in the former paralogism, the formal
344 12 <correlatum> to use in my comparisons except again myself, with the universal conditions of my
366 35 How the simple here again corresponds to the category of reality I am not
376 28 But since for this purpose I again require something permanent, which, so far as I
391 7 But this absolutely complete synthesis is again only an idea; for we cannot know, at least at the
395 5 understand that while this arena should time and again be contested, and that numerous triumphs should
397 22 As regards the second point, let us again assume the opposite, namely, that the world is an
410 9 something that has <taken place>, which again presupposes, in accordance with the law of nature
419 10 by a time in which the condition must itself again be determined as conditioned), and from this
425 12 conditions of existence in general rest always again upon other conditions, without ever obtaining
429 33 to every event still another event which itself again is likewise generated, and that in existence in
438 19 If, again, we hold that everything belonging to the world
443 34 referred to a condition, and if this condition is again itself conditioned, to a more remote condition
446 31 Again, if the universe comprehends in itself everything
450 8 attain in the exposition of given appearances is again conditioned
453 11 to those that are given, and which are themselves again always given as conditioned
454 2 to this condition also, and the regress is thus again resumed
455 24 regress are conditions which must themselves again be regarded as empirically conditioned, contains
459 10 progressing decomposition are themselves again divisible, the division, that is, the regress
460 29 that every part of an organised whole is itself again so organised that, in the analysis of the parts
483 8 conditions to higher conditions which are always again empirical
495 3 all empirical reality in itself; and then again, in turn, by means of the above-mentioned
496 12 contingent existence as its cause, and from this again we must infer yet another cause, until we are
512 36 new way that I have been following, and am back again at my starting-point
515 5 wavering condition of a diffident approval, ever again withdrawn, it may arrive at settled insight
520 19 This knowledge again reacts on its cause, namely, upon the idea which
525 28 Transcendental theology, again, either proposes to deduce the existence of the
528 8 Again, even if we were speaking only of the form of the
528 11 entirely distinct from the world, this would again be a judgment of purely speculative reason, since
528 31 case it would, like all appearances, be itself again conditioned
535 10 rule, we argue to its universality, and from this again to all particular instances, even to those which
541 25 never through mere intuition, but always again through <lower> concepts
604 28 shadows which they cleave asunder grow together again forthwith, like the heroes in Valhalla, to
618 19 gain for ourselves a possession which can never again be contested
623 31 If they are principles of pure reason, it is again labour lost
631 25 If, again, we should be able to obtain insight into the
634 7 actions through which it prescribes laws, itself again determined by other influences, and whether that
634 10 and more remote operating causes, be nature again, is a question which in the practical field does
639 35 But this again they could not do, if they did not reside in a
646 37 Again, <opining> is not in any way permissible in
AGAINST 65
009 21 in following it I have found a way of guarding against all those errors which have hitherto set reason
027 3 from speculative reason, it must yet be assured against its opposition, that reason may not be brought
029 39 that unbelief, always very dogmatic, which wars against morality
031 35 do the subtle objections that can be raised against them
034 16 placed upon the paralogisms charged against rational psychology
051 28 to our own time, have been a powerful influence against all systems of pure reason, and would have saved
079 3 Against this theory, which admits the empirical reality
080 2 by those who have nothing very convincing to say against the doctrine of the ideality of space, is this
101 6 of the pure understanding, for the guarding of it against sophistical illusion
107 18 the following observations may serve to guard against any possible misunderstanding
134 31 knowledge we have nothing which we could set over against this knowledge as corresponding to it
175 5 judgments, there is this decisive objection against the suggested middle course, that the <necessity>
178 5 be prescribed to him for this purpose can ensure against misuse
179 6 hand, if what is designed be a critique to guard against errors of judgment (<lapsus judicii>) in the
245 24 proof the game played by idealism has been turned against itself, and with greater justice
257 26 domain, and can consider ourselves as secured against all opposing claims
281 21 properly belong, will provide a sure safeguard against the surreptitious employment of pure
327 29 effort he perhaps succeeds in guarding himself against actual error; but he will never be able to free
350 15 But such deception, as well as the provision against it, affects idealism quite as much as dualism
354 5 chiefly in order to secure our thinking self against the danger of materialism
357 8 A dogmatic objection is directed against a <proposition>, a critical objection against the
357 9 against a <proposition>, a critical objection against the <proof> of a proposition
359 13 As against the commonly accepted doctrine of physical
360 35 for anyone to bring any valid dogmatic objection against it
378 12 For in so doing it has secured reason against all possible assertions of the opposite
405 3 II. <On the Antithesis> Against the doctrine of the infinite divisibility of
407 34 assertion has this peculiarity, that over against it stands a dogmatic assertion which is the only
412 6 <physiocracy>), in maintaining his position against the pseudo-rational arguments offered in support
423 29 origin of this conflict, whereby it is divided against itself, may not have arisen from a mere
424 9 with eager approval, and is implacably prejudiced against the other
436 26 as a true cathartic will effectively guard us against such groundless beliefs and the supposed
443 12 become of importance, as serving to guard us against a deceptive error which is bound to arise if we
481 9 In no other way can it be secured against the law which renders all appearances contingent
503 39 This is a warning against arguing directly from the logical possibility of
520 35 But although we have nothing to bring against the rationality and utility of this procedure
532 20 their right employment -- if only we can guard against a certain misunderstanding and so can discover
549 19 The mob of sophists, however, raise against reason the usual cry of absurdities and
549 22 its innermost designs, they none the less inveigh against its prescriptions
575 31 limits of possible experience and to guard it against extravagance and error, that the whole philosophy
590 31 its heuristic advantages, secures all inferences against error by setting each one before our eyes
593 29 but with the claims of a fellow-citizen, and against these has only to act in self-defence
593 32 <kat' anthropon>, in a manner which ensures it against all interference, and provides it with a title to
594 1 reason I mean the defence of its propositions as against the dogmatic counter-propositions through which
596 1 As against our opponent who must not be considered here as a
596 23 The objections against the persuasions and complacency of our purely
602 12 in decrying as dangerous any bold assertions against, or audacious attacks upon, the view which
603 7 entrusted to our academical teaching, be warned against such writings, and preserved from a premature
603 22 This will indeed guard the young temporarily against perversion
604 14 begins to feel his own capacity to secure himself against such injurious deceptions, which must finally
605 1 no other available course of action than to set against the boasting of the one side the no less
605 8 admission of our ignorance not merely as a remedy against the complacency of the dogmatists, but likewise
608 38 polemic should properly be directed only against the dogmatist, who, without any misgivings as to
611 32 of reason, though it is indeed chiefly against the latter that his attacks are directed
617 33 the very same weapons that his opponent employs against that cause, that is, hypotheses
618 24 effective as those which our opponents can employ against us
620 8 who employs such hypothetical means of defence against the rash and presumptuous negations of his
620 34 we cannot properly dispense with them as weapons against the misgivings which are apt to occur; they are
620 37 to them this character, carefully guarding against the assumption of their independent authority or
622 38 But in order to be armed against this paralogism (for without some forewarning we
627 8 the subreption can generally be guarded against through repeated comparison of observations; but
629 6 to check its extravagances, and to guard it against the deceptions which arise therefrom
629 13 of all its opponents, and that it can secure against all attacks whatever may remain over from its
629 19 truth, has only the modest merit of guarding against error
644 28 to the system of all ends, and by warning us against the fanaticism, and indeed the impiety, of
649 15 postulate, while nothing decisive can be cited against it, that I am saying much too little if I proceed
AGE 5
009 4 not of levity but of the matured judgment of the age, which refuses to be any longer put off with
009 23 hear complaints of shallowness of thought in our age and of the consequent decline of sound science
009 32 Our age is, in especial degree, the age of criticism, and
009 33 Our age is, in especial degree, the age of criticism, and to criticism everything must
603 24 later, either curiosity or the fashion of the age brings such writings under their notice, will
AGENCY 3
477 31 of reason we do not regard as only a co-operating agency, but as complete in itself, even when the
591 2 <proofs>, since they may be conducted by the agency of words alone (the object in thought), rather
644 10 Ruler of the world, in order that through such agency effect may be given to them
AGENT 5
113 27 and effect>) Of Community (reciprocity between agent and patient)
477 18 is thus determined, we none the less blame the agent, not indeed on account of his unhappy disposition
477 25 by any preceding state, just as if the agent in and by himself began in this action an
477 30 determined, and ought to have determined, the agent to act otherwise
478 15 in spite of his whole previous course of life the agent could have refrained from lying, this only means
AGENT'S 1
477 33 opposed to it; the action is ascribed to the agent's intelligible character; in the moment when he
AGES 2
214 28 I find that in all ages, not only philosophers, but even the common
501 6 In all ages men have spoken of an <absolutely necessary>
AGGREGATE 19
102 13 When a science is an aggregate brought into existence in a merely experimental
117 20 only, as in a series, but reciprocally, as in an aggregate -- if one member of the division is posited, all
140 20 nature is not a thing in itself but is merely an aggregate of appearances, so many representations of the
204 24 manifold of appearance is interrupted, we have an aggregate of different appearances, and not appearance as a
204 25 Such an aggregate is not generated by continuing without break
204 36 It ought to be entitled an aggregate, that is, a number of pieces of money
208 9 may excite as great a sensation as the combined aggregate of many such surfaces has illuminated
316 26 presupposes nothing further; thirdly, to such an aggregate of the members of the division of a concept as
335 14 Every <composite> substance is an aggregate of several substances, and the action of a
335 16 whatever inheres in it as thus composite, is an aggregate of several actions or accidents, distributed
335 31 only in a <single> substance, which, not being an aggregate of many, is absolutely simple
387 5 line of consequences, nor in reference to the aggregate of co-ordinated conditions of these consequences
388 19 For as its parts are co-existent, it is an <aggregate, not a series>
398 12 An infinite aggregate of actual things cannot therefore be viewed as a
459 28 are contained in the given whole, viewed as an <aggregate>
492 37 the primordial being would be treated as a mere aggregate of derivative beings; and this, as we have just
534 15 this knowledge is to be not a mere contingent aggregate, but a system connected according to necessary
653 7 of science, that is, makes a system out of a mere aggregate of knowledge, architectonic is the doctrine of
653 28 an organised unity (<articulatio>), and not an aggregate (<coacervatio>)
AGGREGATED 1
388 29 And since in this series of the aggregated spaces (as for instance of the feet in a rood) of
AGGREGATES 2
199 5 All appearances are consequently intuited as aggregates, as complexes of previously given parts
389 32 They are mere aggregates, and contain nothing on which to base a series
AGGREGATION 6
083 21 to them in themselves, but doing so under an aggregation of characters and partial representations that we
197 33 synthesis can itself be divided into that of <aggregation> and that of <coalition>, the former applying to
207 20 to be uniform in degree, differing only in aggregation and extensive magnitude, and that we are
392 17 We are not then concerned with the aggregation in space and time, with a view to determining it
406 5 parts of space, to fill space through their mere aggregation
547 34 in <unity> (in accordance with the principle of aggregation)
AGO 1
600 30 immortality of the soul, and freedom, would long ago have been decided, or would very soon be brought
AGREE 18
017 9 again, if the various participants are unable to agree in any common plan of procedure, then we may rest
022 14 This would agree better with what is desired, namely, that it
023 5 necessarily conform, and with which they must agree
073 5 representations have no ideality, although they agree with the representation of space in this respect
090 21 be that all finite, thinking beings necessarily agree with man in this respect, although we are not in
097 28 objects; for knowledge is false, if it does not agree with the object to which it is related, even
121 15 are of two quite different kinds, and which yet agree in that they relate to objects in a completely
126 9 All appearances necessarily agree with this formal condition of sensibility, since
128 2 derivation, in which both philosophers agree, cannot be reconciled with the scientific
134 37 are to relate to an object, they must necessarily agree with one another, that is, must possess that
172 28 That the <laws> of appearances in nature must agree with the understanding and its <a^priori> form
172 31 than that the appearances themselves must agree with the form of <a^priori> sensible intuition
220 1 synthesis of imagination; and we must therefore agree that the manifold of appearances is always
220 29 from the representations of apprehension, has to agree with it
239 35 requires that the concept of the things should agree with the formal conditions of an experience in
437 2 its object, view it as we may, cannot be made to agree with it
626 17 that if all the many consequences examined by us agree with an assumed ground, all other possible
626 18 ground, all other possible consequences will also agree with it
AGREED 2
497 31 necessary being is taken as granted, and if it be agreed further that we must come to a decision as to
600 37 and that they will consequently take it as agreed, that, according to our principles of criticism
AGREEMENT 34
023 35 this twofold standpoint, we find that there is agreement with the principle of pure reason, but that when
081 36 the propositions of experience into necessary agreement with it
097 14 The nominal definition of truth, that it is the agreement of knowledge with its object, is assumed as
097 26 If truth consists in the agreement of knowledge with its object, that object must
098 21 purely logical criterion of truth, namely, the agreement of knowledge with the general and formal laws of
098 36 of knowledge, however completely it may be in agreement with logical laws, is far from being sufficient
099 24 but lays down only the formal conditions of agreement with the understanding; and since these
119 36 concepts under general logical rules, for the agreement of knowledge with itself -- the question of their
170 6 categories has been proved through their complete agreement with the general logical functions of thought; in
174 8 ways in which we can account for a <necessary> agreement of experience with the concepts of its objects
185 10 The schema of possibility is the agreement of the synthesis of different representations
186 23 phenomenon, or sensible concept, of an object in agreement with the category
194 14 knowledge <a^priori>, can possess truth, that is, agreement with the object, only in so far as it contains
220 29 Since truth consists in the agreement of knowledge with the object, it will at once be
250 30 to my understanding, namely that in addition to agreement with the formal conditions of experience there
258 13 already stand <a^priori> in relation to, and in agreement with, that synthetic unity
258 15 indeed the source of all truth (that is, of the agreement of our knowledge with objects), inasmuch as they
277 7 are those of <identity> and <difference>, of <agreement> and <opposition>, of the <inner> and the <outer>
277 18 with a view to <particular> judgments, <agreement> with a view to <affirmative> judgments
277 25 things are themselves identical or different, in agreement or in opposition, etc
277 33 Whether things are identical or different, in agreement or in opposition, etc
279 7 <Agreement> and <Opposition>
290 7 in the concepts of reality, all reality is in agreement with itself
454 34 sole source of the conflict, brings reason into agreement with itself
491 25 the rest is excluded -- a procedure which is in agreement with the 'either-or' of the disjunctive major
509 22 as a new one, and by which appeal is made to the agreement of two witnesses, the one with credentials of
515 3 how are we to secure that reason may come to an agreement with itself in this matter, and that from the
540 6 and diversity in things, notwithstanding their agreement as coming under the same genus, and which
569 13 its endeavours at so great a distance, carry its agreement with itself, by means of systematic unity, to the
593 17 authority; its verdict is always simply the agreement of free citizens, of whom each one must be
645 16 But truth depends upon agreement with the object, and in respect of it the
645 18 each and every understanding must therefore be in agreement with each other (<consentientia uni tertio
645 24 at least a presumption that the ground of the agreement of all judgments with each other, notwithstanding
645 27 that it is for this reason that they are all in agreement with the object -- the truth of the judgment being
AGREES 5
239 3 That which agrees with the formal conditions of experience, that is
246 17 in the determination of time, entirely agrees
289 6 It is indeed true that whatever universally agrees with or contradicts a concept also agrees with or
289 7 agrees with or contradicts a concept also agrees with or contradicts every particular which is
310 2 word the established meaning of which exactly agrees with a certain concept, then, since it is of
AID 24
005 39 Rising with their aid (since it is determined to this also by its own
053 6 to go outside these concepts, and call in the aid of the intuition which corresponds to one of them
053 10 number 7, and for the concept of 5 calling in the aid of the fingers of my hand as intuition, I now add
053 13 took together to form the number 5, and with the aid of that figure [the hand] see the number 12 come
053 20 by the mere analysis of them, and without the aid of intuition, discover what [the number is that]
053 29 therefore, must here be called in; only by its aid is the synthesis possible
115 2 It can easily be carried out, with the aid of the ontological manuals -- for instance, by
127 9 so <inconsequently> that he attempted with their aid to obtain knowledge which far transcends all
162 31 Even, therefore, with the aid of [pure] intuition, the categories do not afford
165 27 out by the understanding alone, without the aid of the imagination
226 15 series of appearances thus arises which, with the aid of the understanding, produces and makes
241 35 concreto>, without calling experience to our aid
256 22 is, by determination of our nature without the aid of outer empirical intuitions -- as showing us the
364 28 and the attribute 'simple' certainly does not aid in adding this permanence
368 13 The following general remark may, at the outset, aid us in our scrutiny of this kind of argument
383 18 of myself; and these intuitions can never aid me in advancing beyond the field of experience
449 25 freedom, something advantageous, and likely to aid in the correction of our judgments, will always
561 17 more than a regulative principle of reason, to aid us in securing the highest possible systematic
563 14 way alone can the principle of purposive unity aid always in extending the employment of reason in
563 35 And thus teleology, which is intended to aid us merely in completing the unity of nature in
613 26 capable of intuiting its objects without the aid of senses; or a force of attraction without any
615 33 brought to an end not through insight, but by the aid of a principle which while utterly
616 14 and decay), and we have therefore to seek the aid of new hypotheses, which are not indeed without
668 39 for himself whether, if he cares to lend his aid in making this path into a high-road, it may not
AIDED 1
665 16 however, they can discharge only as they are aided by a knowledge through reason from pure concepts
AIDING 1
493 29 regard the least influence; and it is solely as aiding in their determination that the idea has been
AIDS 3
013 18 For the aids to clearness, though they may be of assistance in
110 18 number of all those roads that can be taken, it aids in the discovery of the true proposition
535 29 This unity aids us in discovering a principle for the
AIM 13
010 16 In this enquiry I have made completeness my chief aim, and I venture to assert that there is not a
033 19 of a critique of pure reason can have no other aim than to shake off the fetters of <science>
057 35 in our reason <a^priori>, is by no means the aim of, but only a preparation for, metaphysics
228 35 through the introduction of analyses which aim only at the clarification, not at the extension
458 8 the rule further demands, our sole and constant aim must be the extension of the possible empirical
535 21 employment of reason is regulative only; its sole aim is, so far as may be possible, to bring unity
535 25 employment of reason has, therefore, as its aim the systematic unity of the knowledge of
538 4 run counter to its own vocation, proposing as its aim an idea quite inconsistent with the constitution
567 37 But since the sole aim of that principle was to guide us in seeking a
600 14 that those who indulge in subtle questionings aim at nothing less than to shake the very
631 1 the solution of which constitutes its ultimate aim, whether reached or not, and in respect of which
631 7 The ultimate aim to which the speculation of reason in its
654 8 with an idea, that is, in terms of the ultimate aim of reason, but empirically in accordance with
AIMED 1
487 3 of the idea, make the illusion that is aimed at altogether impossible, and so cast suspicion
AIMS 13
017 15 so doing, much that is comprised in our original aims, adopted without reflection, may have to be
034 24 may be considered in respect of the essential aims of metaphysics (though, in fact, it is not thus
145 40 In so far as it aims at nothing but necessary unity in the synthesis
182 14 Since, however, the synthesis of imagination aims at no special intuition, but only at unity in the
344 6 does not help us in respect to any question which aims at synthetic knowledge
391 3 What it aims at is, as it were, such a completeness in the
393 19 dynamically unconditioned at which the regress aims, I might, however, call the first two concepts
395 27 For the sceptical method aims at certainty
485 20 In them reason aims only at a systematic unity, to which it seeks to
487 23 Reason, in its ideal, aims, on the contrary, at complete determination in
540 26 is evidently based upon a logical principle which aims at the systematic completeness of all knowledge
631 2 reached or not, and in respect of which all other aims are to be regarded only as means
631 3 These highest aims must, from the nature of reason, have a certain
AIR 9
020 9 down an inclined plane; when Torricelli made the air carry a weight which he had calculated beforehand
047 9 The light dove, cleaving the air in her free flight, and feeling its resistance
227 34 For instance, a room is warm while the outer air is cool
425 26 to the condition, always with one foot in the air, there can be no satisfaction
487 5 has its source in the idea -- by giving it the air of being a mere fiction
534 23 general admission, <pure earth, pure water, pure air>, etc
534 32 substances (<qua> force), and to water and air as vehicles (machines, as it were, by which the
604 13 for him to resolve these arguments into thin air, he early begins to feel his own capacity to
604 24 Both parties beat the air, and wrestle with their own shadows, since they
AKIN 1
545 17 that they proceed in a parabolic course, which is akin to the ellipse, and which in all our observation
ALARMING 2
174 30 Lest my readers should stumble at the alarming evil consequences which may over-hastily be
599 3 the civil power to bear upon that party whose alarming superiority may seem to us to be dangerous
ALAS 1
313 32 of truth, in respect of the moral laws it is, alas, the mother of illusion
ALEXANDER 1
574 29 like the proposition of the Schoolman, that Alexander could not have conquered any countries without an
ALGEBRA 3
579 16 magnitude as such (<quantitas>), as in algebra
579 28 and similarly in the other processes; and thus in algebra by means of a symbolic construction, just as in
590 24 Even the method of algebra with its equations, from which the correct answer
ALIEN 2
428 35 without depending for this discovery upon alien [<i.e.> non-moral, theoretical] sources; and it
521 17 (2) This purposive order is quite alien to the things of the world, and only belongs to
ALIKE 28
036 2 and thankfulness, in various published works -- alike in critical reviews and in independent treatises
069 33 A general concept of space, which is found alike in a foot and in an ell, cannot determine
088 27 outer objects and the self-intuition of the mind alike represent the objects and the mind, in space and
196 36 being considered) allow of intuitive certainty, alike as regards their evidential force and as regards
204 20 All appearances, then, are continuous magnitudes, alike in their intuition, as extensive, and in their
205 1 Since all appearances, alike in their extensive and in their intensive aspect
210 26 the possibility of appearances, and taught how, alike as regards their intuition and the real in their
238 23 make noticeable every gap in the understanding, alike in regard to concepts and to principles, has
322 35 the transcendental employment of our knowledge, alike in inferences and in judgments, must bear to its
347 8 For in both cases alike the objects are nothing but representations, the
356 23 bodies nor motions are anything outside us; both alike are mere representations in us; and it is not
357 26 Thus dogmatic and sceptical objections alike lay claim to such insight into their object as is
391 21 the idea of it lies in reason, independently alike of the possibility or of the impossibility of our
392 13 appearances and the totality of their synthesis, alike in the great and in the small, that is, in the
392 14 great and in the small, that is, in the advance alike through composition and through division
423 11 knowledge of nature in its order and regularity -- alike in what is great in it and in what is small -- and
445 31 involved in the argument upon which both parties alike base their cosmological assertions, both might
463 4 solely of the <homogeneous> (which is presupposed alike in the composition and in the division of every
463 7 possible in the case of dynamical synthesis, alike in causal connection and in the connection of the
464 4 this more correct interpretation, may <both> alike be <true>
487 9 concepts and serve as a rule and archetype, alike in our actions and in our critical judgments
502 20 But if we reject subject and predicate alike, there is no contradiction; for nothing is then
519 13 order, purposiveness, and beauty, as displayed alike in its infinite extent and in the unlimited
523 19 the magnitude of the world as he has observed it (alike as regards both extent and content) to
607 34 only through perfect certainty in our knowledge, alike of the objects themselves and of the limits
618 29 and the derangement of our mental powers are alike in being merely diverse modifications of our
644 25 only by furthering what is best in the world, alike in ourselves and in others
665 5 Metaphysics, alike of nature and of morals, and especially that
ALKALIES 1
539 6 reducing all salts to two main genera, acids and alkalies; and they endeavour to show that even this
ALL-COMPREHENSIVE 1
146 14 All consciousness as truly belongs to an all-comprehensive pure apperception, as all sensible intuition, as
ALL-CONTAINING 1
497 24 But that which is all-containing and without limits is absolute unity, and
ALL-DESTROYING 1
021 9 all the rest were swallowed up in the abyss of an all-destroying barbarism, it has not yet had the good fortune to
ALL-EMBRACING 6
069 6 Secondly, these parts cannot precede the one all-embracing space, as being, as it were, constituents out of
250 37 perception, and consequently that more than one all-embracing experience is possible, cannot be inferred from
494 18 is given is experience, considered as single and all-embracing, the material for the possibility of all objects
499 23 entertain by means of the one attribute of an all-embracing perfection
524 2 necessary being, namely, to the concept of an all-embracing reality
559 40 all such connection had its source in one single all-embracing being, as the supreme and all-sufficient cause
ALL-HIGHEST 1
520 32 ascending from height to height up to the all-highest, from the conditioned to its conditions, up to
ALL-PERFECT 1
641 25 it inevitably leads to the concept of a <sole, all-perfect>, and <rational> primordial being, to which
ALL-POWERFUL 1
521 25 of the world not merely as a blindly working all-powerful nature, by <fecundity>, but as intelligence
ALL-PREVALENT 1
128 12 had hitherto been regarded as reason was but an all-prevalent illusion infecting our faculty of knowledge
ALL-SUFFICIENT 9
493 11 highest reality, as a being that is one, simple, all-sufficient, eternal, etc
513 9 be allowed to <postulate> the existence of an all-sufficient being, as the cause of all possible effects, with
517 19 in the world <as if> it originated from an all-sufficient necessary cause
518 26 The transcendental idea of a necessary and all-sufficient original being is so overwhelmingly great, so
522 31 we have before our eyes, namely, the proof of an all-sufficient primordial being
523 4 a word, all the perfection which is proper to an all-sufficient being
530 38 grounds, the <presupposition> of a supreme and all-sufficient being, as highest intelligence, established its
551 26 sensible world itself) had a single, highest and all-sufficient ground beyond itself, namely, a self-subsistent
560 1 single all-embracing being, as the supreme and all-sufficient cause
ALLEGE 1
594 31 But there are other cases in which we cannot allege any such misunderstanding, and in which we cannot
ALLEGED 10
026 21 What is the value of the metaphysics that is alleged to be thus purified by criticism and established
282 12 of these concepts is very unsafe, giving birth to alleged synthetic principles, which the critical reason
299 18 can succeed in disclosing the illusion in these alleged principles, then those principles which are of
311 15 the true original with which we compare the alleged pattern and by which alone we judge of its value
357 12 maintain the opposite of what the proposition has alleged in regard to this object
357 31 and it thus overthrows the theory by removing its alleged foundation without claiming to establish anything
359 28 The alleged communion between two kinds of substances, the
501 34 All the alleged examples are, without exception, taken <from
622 12 However plausible the alleged proof of the simple nature of our thinking
638 38 The alleged necessary connection of the hope of happiness
ALLIED 1
372 17 reality of the concept of substance, the allied concept of simplicity likewise vanishes; it is
ALLNESS 3
116 25 Thus <allness> or <totality> is just plurality considered as
316 5 of intuitions we have corresponding to this the <allness> (<universitas>) or <totality> of the conditions
523 16 possible perfection; and in that concept only the allness (<omnitudo>) of the reality is completely
ALLOW 86
018 2 We do not enlarge but disfigure sciences, if we allow them to trespass upon one another's territory
020 16 after a plan of its own, and that it must not allow itself to be kept, as it were, in nature's
029 3 reason has proved that such freedom does not allow of being thought, then the former supposition
029 12 not contradict itself, and so should at least allow of being thought, and that as thus thought it
032 8 are dangerous chiefly to the Schools, and hardly allow of being handed on to the public
032 29 In withstanding dogmatism we must not allow ourselves to give free rein to that loquacious
035 1 Time was too short to allow of further changes
037 1 From now on, though I cannot allow myself to enter into controversy, I shall take
042 9 least calls for closer examination, and does not allow of any off-hand answer: -- whether there is any
047 3 and with knowledge solely in so far as they allow of being exhibited in intuition
066 8 sensations <a^priori> in the mind, and so must allow of being considered apart from all sensation
077 13 this fact also, that all the relations of time allow of being expressed in an outer intuition, it is
078 16 validity in respect of all objects which allow of ever being given to our senses
080 5 that the reality of outer objects does not allow of strict proof
104 7 stand forth and make the faculty known, and allow of their being collected with more or less
128 8 once be allowed such rights, it will no longer allow itself to be kept within bounds by vaguely
138 23 upon the soul, and yet to be such as would never allow of experience
156 3 of these two principles; in so far as they must allow of being <combined> in one consciousness, they
159 34 respect, as being those to which all others must allow of being reduced -- teaching which, as indicated
162 22 on the supposition that there are things which allow of being presented to us only in accordance with
183 9 modes of activity nature is hardly likely ever to allow us to discover, and to have open to our gaze
196 36 aspect of quantity and quality being considered) allow of intuitive certainty, alike as regards their
216 2 would never be possible if we were willing to allow that new things, that is, new <substances>, could
239 28 empirical employment, and do not approve or allow their transcendental employment
249 20 But the reader has now had sufficient practice to allow of his doing this for himself, or of easily
249 23 They are all entirely at one in this, that they allow of nothing in the empirical synthesis which may
250 27 process of adding to the possible I refuse to allow
266 4 space and time; and they seem, therefore, to allow of an application extending beyond all objects of
279 13 (<realitas phaenomenon>) may certainly allow of opposition
283 32 is identical with that of every other, I cannot allow that any drop is different from any other
294 9 stray into intelligible worlds; nay, it does not allow of our entertaining even the concept of them
299 13 pure understanding, which we have set out above, allow only of empirical and not of transcendental
308 22 that we are dealing with something which does not allow of being confined within experience, since it
338 23 If, then, I can show that, although we allow full objective validity -- the validity
342 16 such a change may have occurred in it as does not allow of the retention of its identity, and yet we may
345 25 immediately perceived, and its existence does not allow of being doubted
364 5 myself of a something in general that does not allow of being intuited
375 32 the unity of apperception in thought does not allow of its being explained [as arising] out of the
383 28 to those [moral] laws, that they always allow of being explained, together with the laws of
413 32 And we must not allow ourselves to be prevented from drawing this
426 24 The empiricist will never allow, therefore, that any epoch of nature is to be
440 4 doubtful, and so does not in this regard allow of any properly demonstrable distinction between
463 20 Inasmuch as the dynamical ideas allow of a condition of appearances outside the series
468 12 Secondly, we should also have to allow the subject an <intelligible character>, by which
470 9 To allow such exemption would be to set an appearance
483 1 Its necessity will not then require, or allow of, any empirical condition; so far as
487 22 intuitions, and yet furnish no rules that allow of being explained and examined
495 15 fictitious character of such a presupposition to allow itself, on this ground alone, to be persuaded
496 37 it itself does not require and indeed does not allow of any condition, and therefore satisfies, at
503 22 contrary assertion I am for the moment willing to allow)
514 18 in the nature of reason, and must therefore allow of investigation
517 1 one and all only conditionally necessary, and so allow of being removed -- wherewith the whole existence
518 5 as a formal condition of thought; it does not allow of being hypostatised as a material condition of
528 25 All synthetic principles of reason allow only of an immanent employment; and in order to
529 9 to the conclusion that transcendental questions allow only of transcendental answers, that is, answers
529 25 have been given in the Analytic, rather than allow himself to be robbed of his conviction of the
530 36 deals merely with pure ideas which, as such, allow of no criterion that is not transcendental
533 18 maintain that transcendental ideas never allow of any constitutive employment
546 31 an <analogon> of such a schema must necessarily allow of being given
548 13 to realise that it lies too deeply hidden to allow of their speaking from insight into its nature
548 18 manifoldness and of unity in nature thus easily allow of reconciliation
552 34 For to allow that we posit a thing, a something, a real being
566 3 can attempt to form a concept of such an object allow only of empirical employment, and have no meaning
573 12 of experience, and just sufficiently high to allow of our overlooking it
575 11 (such as imagination and wit) which incline to allow themselves a free and unlimited activity are in
585 16 the plainest and most urgent warnings men still allow themselves to be deluded by false hopes, and
587 7 empirical concepts nor concepts given <a^priori> allow of definition, the only remaining kind of
587 21 There remain, therefore, no concepts which allow of definition, except only those which contain an
597 3 Allow, therefore, your opponent to speak in the name of
599 28 lead us from the state of savage rudeness, and to allow of our assuming at least the <outward bearing> of
600 9 concern no special interest and do not easily allow of apodeictic certainty -- it is counteracted, <in
600 18 cause through sophistical arguments rather than allow its supposed antagonists the advantage of having
604 40 those who argue dogmatically, and who refuse to allow their claims to be moderated by any criticism
605 6 But to allow ourselves simply to acquiesce in these doubts
608 29 exclusively in reason itself, and must therefore allow of solution and of being determined in regard to
613 20 object in terms of any new quality that does not allow of being given in experience; and we cannot
614 10 is not demonstrable, and which therefore do not allow of being employed, in the character of hypotheses
617 37 little understanding of the matter in dispute to allow of his flattering himself that he has the
620 32 cannot be refuted, although they do not indeed allow of any proof
628 22 are we in a position to decide how far its claims allow of rational justification
632 5 for speculative reason always transcendent, and allow of no immanent employment -- that is, employment
632 31 belong to the practical employment of reason, and allow of a canon
645 15 and the holding of it to be true does not allow of being communicated
647 18 of all empirical support, and do not allow of being communicated in equal measure to others
664 12 however, with scholastic usage we must allow it some sort of a place (although as an episode
664 20 accepted as a member of the household, and we allow it to stay for some time longer, until it is in a
ALLOWED 25
013 20 The reader is not allowed to arrive sufficiently quickly at a conspectus of
044 6 that is, in such manner that no exception is allowed as possible, it is not derived from experience
061 11 of such a science, is that no concepts be allowed to enter which contain in themselves anything
079 23 Thus empirical reality has to be allowed to time, as the condition of all our experiences
120 18 concepts, such as <fortune, fate>, which, though allowed to circulate by almost universal indulgence, are
128 7 wide door to <enthusiasm> -- for if reason once be allowed such rights, it will no longer allow itself to be
215 33 the expression [principle of permanence] may be allowed to stand
283 4 according to his system of <noogony> (if I may be allowed the use of such expressions), <sensualised> all
286 6 And since he allowed sensibility no mode of intuition peculiar to
289 28 treated as not being there at all, and nothing is allowed to the thing beyond what is contained in its
299 7 of the territory within which alone free play is allowed to pure understanding
311 38 speak, hypostatised them -- although, as must be allowed, the exalted language, which he employed in this
334 33 soul is substance>', may, however, quite well be allowed to stand, if only it be recognised that this
413 26 Even if a transcendental power of freedom be allowed, as supplying a beginning of happenings in the
419 15 Nevertheless certain thinkers have allowed themselves the liberty of making such a <saltus>
449 24 For when the arguments of reason are allowed to oppose one another in unrestricted freedom
463 15 and as such outside the series, can be allowed
484 12 But once we have allowed ourselves to assume a self-subsistent reality
497 33 is -- then the foregoing way of thinking must be allowed to have a certain cogency
503 31 If that be allowed as legitimate, a seeming victory has been won
504 3 or that thing> (which, whatever it may be, is allowed as possible) <exists>, an analytic or a synthetic
513 8 We may indeed be allowed to <postulate> the existence of an all-sufficient
533 34 this illusion (which need not, however, be allowed to deceive us) is indispensably necessary if we
604 9 criticism, and that the pupil should thus be allowed the opportunity of testing for himself, one by
647 8 upon an action on the mere opinion that it is <allowed>, but must know it to be so
ALLOWING 9
108 23 But, even allowing for such exclusion, this extension still remains
312 8 A constitution allowing <the greatest possible human freedom> in
375 25 I am far from allowing any serviceableness or validity to such fancies
387 32 not therefore be regarded as given, but only as allowing of being given (<dabilis>)
399 10 advantage of an opponent's carelessness -- freely allowing the appeal to a misunderstood law, in order that
450 24 continuation and extension of experience, allowing no empirical limit to hold as absolute
514 2 the one or the other, and feels indeed no loss in allowing them to vanish entirely
526 13 speaking, deny to the <deist> any belief in God, allowing him only the assertion of an original being or
551 14 in an enquiry which is to be regarded as never allowing of completion, just <as if> the series of
ALLOWS 23
066 2 so determines the manifold of appearance that it allows of being ordered in certain relations, I term the
152 9 combined <by the understanding> can anything that allows of analysis be given to the faculty of
190 10 But it also allows of a positive employment, not merely, that is, to
207 18 understanding that the nature of our perceptions allows of such a mode of explanation, that we are not
244 25 any existence except our own, is, in so far as it allows of no decisive judgment until sufficient proof
268 4 being a <determinate> concept of an entity that allows of being known in a certain [purely intelligible]
327 10 of the understanding, that is, a concept that allows of being exhibited and intuited in a possible
336 14 anyone venture to assert that the proposition allows of being known synthetically and completely
347 13 idealist is, therefore, an empirical realist, and allows to matter, as appearance, a reality which does
373 16 itself has always a degree, which always allows of diminution, and the same must also hold of the
423 24 that neither its honour nor its security allows it to withdraw and treat the quarrel with
429 25 as belonging to a possible system, and therefore allows only such principles as do not at any rate make
434 18 to the idea, the problem, as thus viewed, allows of no solution
435 33 The critical solution, which allows of complete certainty, does not consider the
437 34 For this member always still allows of a regress to further parts contained in it
452 11 but only as something conditioned, that allows of being given (<dabile>), and is added to
456 40 The regress, through which it is represented, allows of neither alternative
466 26 principle of the Transcendental Analytic, and allows of no exception
470 14 causes which in the regress to their conditions allows of no <absolute totality>
501 8 understand whether and how a thing of this kind allows even of being thought, but rather to prove its
516 8 be treated by us as conditioned, nothing that allows of being empirically given can be regarded as
578 5 For it is the concept of quantities only that allows of being constructed, that is, exhibited
641 7 happiness -- happiness which in the view of reason allows of no limitation save that which arises from our
ALLUREMENT 1
061 22 a hindrance, which we have to overcome, or an allurement, which must not be made into a motive
ALLURING 2
361 25 venturing upon a shoreless ocean which, after alluring us with ever-deceptive prospects, compels us in
570 1 however clear, and were it not that specious and alluring prospects tempt us to escape from the compulsion
ALMOST 9
012 34 I have been almost continuously at a loss, during the progress of my
118 17 times has retained its place in metaphysics almost by courtesy only, yet, on the other hand, it
120 18 fate>, which, though allowed to circulate by almost universal indulgence, are yet from time to time
206 15 Almost all natural philosophers, observing -- partly by
414 9 experience is distinguished from dreaming, would almost entirely disappear
504 29 is, with a predicate which determines a thing) is almost beyond correction
540 19 who are more especially speculative are, we may almost say, hostile to heterogeneity, and are always on
540 22 differentiate nature in such manifold fashion as almost to extinguish the hope of ever being able to
574 19 endeavour to extend our knowledge, and it almost requires an apology to win for them even
ALONE 240
018 16 difficult, since it has to deal not with itself alone but also with objects
019 7 logic -- in which reason has to deal with itself alone -- to light upon, or rather to construct for
020 21 can never be made to yield a necessary law, which alone reason is concerned to discover
020 23 in one hand its principles, according to which alone concordant appearances can be admitted as
021 6 Metaphysics rests on concepts alone -- not, like mathematics, on their application to
022 35 is the same thing, that the <experience> in which alone, as given objects, they can be known, conform to
032 4 Criticism alone can sever the root of <materialism, fatalism
032 12 to favour the freedom of such criticism, by which alone the labours of reason can be established on a
032 23 knowledge, according to principles, from concepts alone (those that are philosophical), as reason has
035 39 the inner intuition, in which my existence can alone be determined, is sensible and is bound up with
036 9 a work which leads to a methodical, and as such alone enduring, and therefore most necessary, science
059 19 principles of <a^priori> synthesis, with which alone we are called upon to deal
060 28 in the case of synthesis, for the sake of which alone our whole critique is undertaken; and partly
062 4 And since the conditions under which alone the objects of human knowledge are given must
065 14 are <given> to us by means of sensibility, and it alone yields us <intuitions>; they are <thought>
066 3 That in which alone the sensations can be posited and ordered in a
067 27 a determinate form [namely, time] in which alone the intuition of inner states is possible, and
071 23 subjective condition of sensibility, under which alone outer intuition is possible for us
071 34 depart from the subjective condition under which alone we can have outer intuition, namely, liability to
073 35 colours are not necessary conditions under which alone objects can be for us objects of the senses
074 31 Through space alone is it possible that things should be outer
075 3 In it alone is actuality of appearances possible at all
075 16 These principles are valid as rules under which alone experiences are possible; and they instruct us in
075 26 synthetic, and cannot have its origin in concepts alone
076 30 nothing but the subjective condition under which alone intuition can take place in us
078 9 and therefore from that condition under which alone objects can be represented as being in time
082 34 With this alone have we any concern
082 36 The former alone can we know <a^priori>, that is, prior to all
083 14 the most enlightened knowledge of that which is alone given us, namely, their appearance
086 3 lines cannot enclose a space, and with them alone no figure is possible", and try to derive it from
086 19 the universal <a^priori> condition under which alone the object of this outer intuition is itself
086 30 containing conditions <a^priori>, under which alone things can be outer objects to you, and without
092 27 Pure intuitions or pure concepts alone are possible <a^priori>, empirical intuitions and
094 32 The former alone is, properly speaking, a science, though indeed
096 21 it is a transcendental representation; what can alone be entitled transcendental is the knowledge that
098 38 no one can venture with the help of logic alone to judge regarding objects, or to make any
100 20 and even beyond the limits of experience, which alone can yield the matter (objects) to which those
100 31 we venture, with the pure understanding alone, to judge synthetically, to affirm, and to decide
103 10 by looking for them in the understanding alone, as their birthplace, and by analysing the pure
111 18 receptivity of our mind -- conditions under which alone it can receive representations of objects, and
114 2 that it is called pure understanding; for by them alone can it <understand> anything in the manifold of
125 25 Either the object alone must make the representation possible, or the
125 26 representation possible, or the representation alone must make the object possible
126 2 Now there are two conditions under which alone the knowledge of an object is possible, first
126 7 the first condition, namely, that under which alone objects can be intuited, does actually lie
126 13 also serve as antecedent conditions under which alone anything can be, if not intuited, yet thought as
126 24 as the form of thought is concerned, through them alone does experience become possible
127 34 an empirical) employment which concerns the form alone, and is possible <a^priori>
129 20 Upon this ground alone can their objective reality rest
130 20 If we can prove that by their means alone an object can be thought, this will be a
136 19 by relation to which representation of objects is alone possible
137 24 knowledge is always one and the same, is what can alone confer upon all our empirical concepts in general
138 1 of these appearances in empirical intuition is alone possible
139 8 of that synthesis according to concepts in which alone apperception can demonstrate <a^priori> its
140 24 apperception, in that unity on account of which alone it can be entitled object of all possible
141 33 In this way alone is any knowledge possible
152 36 of this (possible) consciousness that we are here alone concerned
153 22 they must conform to the condition under which alone they <can> stand together in one universal
154 19 contrary, it is an affair of the understanding alone, which itself is nothing but the faculty of
156 13 it is the unity of consciousness that alone constitutes the relation of representations to an
157 7 must be subject to that condition under which alone I can ascribe them to the identical self as <my>
160 3 to the Categories, as Conditions under which alone their Manifold can come together in one
160 32 categories have their source in the understanding alone, <independently of sensibility>, I must abstract
163 7 Space and time, as conditions under which alone objects can possibly be given to us, are valid no
164 14 reason, mere <forms of thought>, through which alone no determinate object is known
165 12 owing to the subjective condition under which alone it can give to the concepts of understanding a
165 26 which is carried out by the understanding alone, without the aid of the imagination
166 19 therefore, if the synthesis be viewed by itself alone, is nothing but the unity of the act, of which
168 6 we draw, and that by this mode of depicting it alone could we know the singleness of its dimension
170 19 have their origin <a^priori> in the understanding alone
173 28 to experience; but it is the <a^priori> laws that alone can instruct us in regard to experience in
179 28 will treat of the sensible condition under which alone pure concepts of understanding can be employed
182 7 constitute the universal condition under which alone the category can be applied to any object
188 7 to the universal conditions under which it is alone justified in employing pure concepts of
189 19 with that of synthetic judgments with which alone strictly we have to deal
192 20 a third something is necessary, as that wherein alone the synthesis of two concepts can be achieved
194 8 to the possibility of experience; and upon that alone is founded the objective validity of their
195 12 These principles alone supply the concept which contains the condition
199 13 of sensible <a^priori> intuition under which alone the schema of a pure concept of outer appearance
200 16 For it alone can make pure mathematics, in its complete
205 17 lies in the unalterable, experience alone can teach what they are
213 2 All appearances are in time; and in it alone, as substratum (as permanent form of inner
213 7 of which, succession or coexistence can alone be represented
213 17 Consequently the permanent, in relation to which alone all time-relations of appearances can be
213 24 Through it alone we can never determine whether this manifold, as
214 4 empirical representation of time itself; in it alone is any determination of time possible
216 4 For we should then lose that which alone can represent the unity of time, namely, the
216 5 namely, the identity of the substratum, wherein alone all change has thoroughgoing unity
217 7 For this permanent is what alone makes possible the representation of the
217 31 is thus a necessary condition under which alone appearances are determinable as things or objects
220 9 are not things in themselves, and yet are what alone can be given to us to know, in spite also of the
229 5 there is also substance, and it is in substance alone that the seat of this fruitful source of
230 28 which, as a coming to be of another state, it can alone take place, and so the succession of the states
237 6 is the rule of the understanding through which alone the existence of appearances can acquire
238 22 since the guiding-thread of the categories, which alone can reveal and make noticeable every gap in the
239 33 experience and its synthetic unity, in which alone objects of knowledge can be given
241 7 in general, and to the synthetic unity in which alone objects can be empirically known
242 21 concept of it -- these are the considerations that alone enable us to connect the representation of the
242 29 concepts if not in experience, through which alone objects are given to us
248 31 thing, to the unity of understanding, in which alone they can belong to <one> experience, that is, to
249 27 For in the understanding alone is possible the unity of experience, in which all
249 33 and yet come under the jurisdiction of reason alone
250 3 to experience in general the rules which alone make experience possible
252 29 of a thing cannot be determined from the category alone, and that in order to exhibit the objective
255 1 For space alone is determined as permanent, while time, and
255 16 a sequence of opposite determinations) is what alone first yields to us an intuition of alteration
255 28 cannot be comprehended through mere reason alone; and consequently its objective reality is only
256 1 the world, as thought through the understanding alone, a community, had therefore to resort to the
256 27 the possibility of experience, and to experience alone do all <a^priori> synthetic propositions relate
259 19 That the latter application of concepts is alone feasible is evident from the following
263 14 from the sensible condition through which alone objects can come under it
264 13 those limits of sensibility within which alone objects can be given to us
265 30 but since they are merely its form, through them alone no object can be thought or determined
266 14 of that intuition wherein the manifold can alone be given, signifies nothing at all
267 22 in which there is no sensibility, and which alone has reality that is absolutely objective
268 38 no special object, given to the understanding alone, but only serve to determine the transcendental
274 4 is to say, as being given to the understanding alone, and not to the senses
282 28 all things with each other by means of concepts alone, and naturally found no other differences save
283 20 and not their position in intuition (wherein alone the objects can be given), and left entirely out
284 24 beings, that is, negations, since negations alone conflict with reality
290 28 there were no further conditions under which alone objects of outer intuition can be given us
291 21 in general and its interrelations, through which alone the external is possible
294 15 not concepts to possible intuitions, on which alone their objective validity rests
294 23 is a mode of determining the object by thought alone -- a merely logical form without content, but
299 7 to the bounds of the territory within which alone free play is allowed to pure understanding
301 33 from principles is, therefore, that knowledge alone in which I apprehend the particular in the
302 22 For it is in these alone that we can hope to find the secret of what we
303 1 as it is synthetic, it does not depend on thought alone, nor contain in itself a universal obtained from
305 5 of concepts and judgments which spring from it alone, and by means of which it relates to objects; or
308 12 Through them alone is knowledge and the determination of an object
310 11 meaning, the thought also is lost which it alone could have preserved
311 16 which we compare the alleged pattern and by which alone we judge of its value is to be found only in our
314 31 so far as it has its origin in the understanding alone (not in the pure image of sensibility), is called
315 9 correctly, indicate the synthetic unity which alone makes possible an empirical knowledge of objects
315 25 from experience by means of the understanding alone
316 9 Now since it is the <unconditioned> alone which makes possible the totality of conditions
324 27 As is easily seen, what pure reason alone has in view is the absolute totality of the
324 31 For the former alone is required in order to presuppose the whole
325 13 of the transcendental ideas; and it is with these alone that we have here to deal
332 5 seem strange that the condition under which alone I think, and which is therefore merely a property
332 13 that constitute the conditions under which alone we think them
332 18 of mine to other things, which in this way alone can be represented as thinking beings
334 27 Consciousness is, indeed, that which alone makes all representations to be thoughts, and in
351 34 follows that in the doctrine of the soul dualism alone is tenable, we must answer: 'Yes, certainly; but
352 30 who admits into his system nothing but matter alone, or a spiritualist who admits only thinking
362 28 all content or objects), but is defective in form alone, and must therefore be called a paralogism
363 22 of a thinking being, and can do so from concepts alone
363 31 yield a concept of an object; for by intuition alone is the object given, which thereupon is thought
372 9 permanent intuition, as being that through which alone the object of our concept can be given, and as
377 30 this unity is only unity in <thought>, by which alone no object is given, and to which, therefore, the
379 33 such an analogy we should have to regard man, who alone can contain in himself the final end of all this
383 17 through which alone I can have knowledge of myself; and these
386 30 the absolutely unconditioned> (through which alone the conditioned has been possible) <is also
406 36 substances, is thought by the pure understanding alone, we must, prior to all composition of it, have
410 32 In nature alone, therefore, [not in freedom], must we seek for
411 34 blind, and abrogates those rules through which alone a completely coherent experience is possible
413 9 and for this reason must be guided by experience alone
416 6 of conditions up to the unconditioned, which alone is absolutely necessary
418 12 general (viewed as objects of the understanding alone) and a principle which will enable us to connect
424 12 find, to determine the standpoint from which alone this preliminary enquiry can be carried out with
426 38 We know nothing but nature, since it alone can present objects to us and instruct us in
427 24 lacks that substratum of intuition upon which alone it can be exercised
428 6 in regard to which a speculative knowledge is alone possible to us -- to the neglect of physical
432 8 The cosmological ideas alone have the peculiarity that they can presuppose
438 34 Possible experience is that which can alone give reality to our concepts; in its absence a
445 14 all those conditions of intuition under which alone objects can be given
446 38 ground, inasmuch as the condition, under which alone either of them can be maintained, itself falls
454 24 What therefore alone remains to us is the validity of the principle of
456 35 than the possible empirical regress upon which alone its concept rests
458 3 magnitude, the empirical regress (through which alone it can be given on the side of its conditions)
473 5 When we have the course of nature alone in view, '<ought>' has no meaning whatsoever
479 8 that enquiry, as it does not deal with concepts alone, would not have been transcendental
479 21 What we have alone been able to show, and what we have alone been
479 22 we have alone been able to show, and what we have alone been concerned to show, is that this antinomy
485 27 determinable or even determined by the idea alone
490 2 is therefore entitled reality, because through it alone, and so far only as it reaches, are objects
490 5 signifies a mere want, and, so far as it alone is thought, represents the abrogation of all
494 22 each other and their complete determination, can alone be based
495 16 a presupposition to allow itself, on this ground alone, to be persuaded that a mere creature of its own
495 22 from its mere concept; it is, however, what alone can complete the series of conditions when we
495 33 on the appearances themselves (on sensibility alone), but on the connection of the manifold through
496 30 that is to say, deducible from its concept alone
497 6 does not possess that one feature through which alone reason is in a position, by means of an
501 3 and legitimate, all those conditions under which alone the understanding can form a concept of such a
503 11 I have, through pure <a^priori> concepts alone, no criterion of impossibility
506 17 to think existence through the pure category alone, we cannot specify a single mark distinguishing
506 36 mere idea, it is altogether incapable, by itself alone, of enlarging our knowledge in regard to what
511 2 is determined from its <a^priori> concepts alone, the mere concept of the <ens realissimum> must
514 32 this guidance and relies on pure concepts alone
516 27 is a necessity that is to be found in thought alone
522 10 analogy with those purposive productions of which alone the cause and mode of action are fully known to
523 38 then advance, by means of transcendental concepts alone, to the existence of an absolutely necessary
524 6 it has really achieved its purpose by pure reason alone -- although at the start it disclaimed all kinship
529 5 to other proofs (if such there be); but taken alone, it serves only to prepare the understanding for
530 19 Through concepts alone, it is quite impossible to advance to the
545 33 feature of these principles, and what in them alone concerns us, is that they seem to be
552 22 provided by our understanding, but which also alone make it possible for us to have a determinate
557 10 only as being the point of view from which alone that unity, which is so essential to reason and
560 17 only cause of the universe, though in the idea alone, can therefore always benefit reason and can
560 31 But few are aware that its spheroidal flattening alone prevents the continental elevations, or even the
561 11 to a principle for which pure reason has alone been responsible; and it carries this principle
561 24 it then leaves the ground of experience, which alone can contain the signs that mark out its proper
563 14 In this way alone can the principle of purposive unity aid always
568 4 with a view to discovering which the idea was alone adopted -- and look upon this purposiveness of
577 19 corresponds to this concept either by imagination alone, in pure intuition, or in accordance therewith
578 14 by any experience, according to its concept alone, but the colour of this cone must be previously
578 27 mathematics can achieve nothing by concepts alone but hastens at once to intuition, in which it
580 27 a transcendental synthesis [framed] from concepts alone, a synthesis with which the philosopher is alone
580 28 alone, a synthesis with which the philosopher is alone competent to deal; but it relates only to a thing
581 5 to possible intuitions, for it is through them alone that an object is given
583 3 and it is discursive, in that while it is what alone makes possible any synthetic unity of empirical
589 26 But a synthetic principle derived from concepts alone can never be immediately certain, for instance
589 32 directly and immediately from the concepts alone
590 20 Mathematics alone, therefore, contains demonstrations, since it
591 2 they may be conducted by the agency of words alone (the object in thought), rather than
592 11 principles, not however directly from concepts alone, but always only indirectly through relation of
592 38 the material being provided by <experience> alone
596 16 for upon what could it rely, if, while it alone is called upon to remove all errors, it should
622 21 and the knowledge of <a thing in which> thought alone can be contained
624 1 if these principles have their source in reason alone, the demand is one which can never be met
624 28 has a cause, from the condition under which alone a concept of happening in general is objectively
627 19 with the subjective conditions under which alone anything can be conceived by our reason, which
630 7 of the pure <understanding>; for understanding alone is capable of true synthetic modes of knowledge
630 26 venture in a pure employment, by means of ideas alone, to the utmost limits of all knowledge, and not
631 11 of reason is very small; and for its sake alone we should hardly have undertaken the labour of
632 30 Such are the <moral> laws; and these alone, therefore, belong to the practical employment of
633 2 of our reason, been directed to moral interests alone
633 25 For the human will is not determined by that alone which stimulates, that is, immediately affects
636 31 general, and the necessary conditions under which alone this freedom can harmonise with a distribution of
639 37 in a necessary being, as the supreme good, which alone can make such a purposive unit possible
641 11 beings who are thereby rendered worthy of it, alone constitutes the supreme good of that world
641 36 law of the world, what the cause must be that can alone give to this law its appropriate effect, and so
656 38 fact that the sources of knowledge, from which alone the teacher can derive his knowledge, lie nowhere
657 5 Mathematics, therefore, alone of all the sciences (<a^priori>) arising from
658 5 equalled the pattern which exists in the idea alone
658 13 Him alone we must call philosopher; but as he nowhere
661 33 to the special faculty of knowledge in which alone it can originate, has in itself a peculiar unity
662 28 with <a^priori> conditions, under which alone it can ever be given us
665 8 an introduction or propaedeutic to metaphysics, alone properly constitutes what may be entitled
668 37 The <critical> path alone is still open
ALONG 9
005 6 in us lies, the growth of the sciences is to work along the lines of your Excellency's own interests
048 26 up into those constituent concepts that have all along been thought in it, although confusedly, can also
258 38 the sources of its own knowledge, may indeed get along quite satisfactorily, there is yet one task to
459 20 which, as outside it, were not given through and along with it, but were first added to it in the
462 1 The condition is always a member of a series along with the conditioned, and so is <homogeneous>
466 18 all, and if it be possible, whether it can exist along with the universality of the natural law of
480 26 condition should form part of an empirical series along with the conditioned
668 38 has had the courtesy and patience to accompany me along this path, he may now judge for himself whether
669 5 in regard to that with which it has all along so eagerly occupied itself, though hitherto in
ALONGSIDE 6
068 20 I may be able to represent them as outside and alongside one another, and accordingly as not only
081 10 space and time as relations of appearances, alongside or in succession to one another -- relations
136 30 out of all possible appearances, which can stand alongside one another in one experience, a connection of
144 19 the mind to reinstate a preceding perception alongside the subsequent perception to which it has passed
182 17 If five points be set alongside one another, thus
212 20 as the key to its employment, or rather set it alongside the category, as its restricting condition, and
ALREADY 101
013 2 fashion, the outcome would by itself be already quite sufficiently large in bulk, I found it
017 17 That logic has already, from the earliest times, proceeded upon this
019 5 among that wonderful people, the Greeks, had already entered upon the sure path of science
020 3 partly inspired fresh vigour in those who were already on the way to it
035 28 For outer sense is already in itself a relation of intuition to something
047 29 consists in analysis of the concepts which we already have of objects
047 32 but explanation or elucidation of what has already been thought in our concepts, though in a
049 14 For, before appealing to experience, I have already in the concept of body all the conditions
049 27 in any way extended, and that the concept which I already have is merely set forth and made intelligible to
053 2 The concept of 12 is by no means already thought in merely thinking this union of 7 and 5
053 15 That 5 should be added to 7, I have indeed already thought in the concept of a sum = 7 + 5, but not
053 31 the predicate of such apodeictic judgments is already contained in our concept, and that the judgment
055 6 Much is already gained if we can bring a number of investigations
059 6 reason, and keep it free from errors -- which is already a very great gain
059 32 off from the hope of entirely completing it, may already be gathered from the fact that what here
085 2 we cannot mean the drops of rain, for these are already, as appearances, empirical objects), the question
094 1 the particular science under question has been already brought to such completion that it requires only
094 3 For the objects under consideration must already be known fairly completely before it can be
097 19 To know what questions may reasonably be asked is already a great and necessary proof of sagacity and
098 3 Since we have already entitled the content of knowledge its matter, we
116 1 <according to determinate principles>, is already evident from the fact that the table contains all
121 14 We are already in possession of concepts which are of two quite
122 20 We have already, by means of a transcendental deduction, traced
123 9 ambiguous; and this, indeed, is why we have already found a transcendental deduction of it necessary
123 24 We have already been able with but little difficulty to explain
147 25 We have already defined the understanding in various different
151 14 us through the senses, and cannot, therefore, be already contained in the pure form of sensible intuition
152 21 and therefore unity of given concepts, is already thought
152 21 Thus the category already presupposes combination
157 4 unity a condition of all thought, it is, as already stated, itself analytic
160 36 of the manifold given for an intuition, and so already contains the relation of this manifold to the
169 27 Existence is already given thereby, but the mode in which I am to
192 10 to be affirmative, I ascribe to it only what is already thought in it
217 13 are we to attach this point, if not to that which already exists
228 38 Such an analysis has already, indeed, been developed in considerable detail in
229 39 question of what it is that has come to be, is already in itself a matter for enquiry
238 32 (the reciprocal action of the manifold) were not already necessary because of their coexistence, we could
244 22 The ground on which this idealism rests has already been undermined by us in the Transcendental
246 35 is, to present it to sense in intuition, we must already have an outer sense, and must thereby immediately
256 8 For this already contains in itself <a^priori> formal outer
257 27 Although we have already given a sufficient answer to these questions in
258 12 as data for a possible knowledge, must already stand <a^priori> in relation to, and in agreement
263 27 definition must itself be a judgment, and so must already contain these functions
266 22 as limited by the Transcendental Aesthetic, already of itself establishes the objective reality of
269 38 circle, the word appearance must be recognised as already indicating a relation to something, the immediate
274 33 for since it is concerned only with what is already thought in the concept, it leaves undecided
278 39 empirical, plurality and numerical difference are already given us by space itself, the condition of outer
297 7 WE have already entitled dialectic in general a <logic of
298 20 reflection, through which, as we have already shown, every representation is assigned its place
303 31 If the inferred judgment is already so contained in the earlier judgment that it may
304 3 the proposition : "All men are mortal", there are already contained the propositions : "some men are
304 25 to see whether it does not follow from judgments already given, and through which a quite different object
308 20 The title 'concept of reason' already gives a preliminary indication that we are
309 30 concept and its appropriate expression are not already there provided
321 35 think a series <in process of becoming>, not one already presupposed or given <in its completeness>, and
322 6 to be able to draw its conclusion, this being already sufficiently determined and secured by its
326 1 Indeed, we have already, in a preliminary manner, obtained an answer to
331 26 circle, since any judgment upon it has always already made use of its representation
337 11 <inferred> from the proposition, 'I think'; it is already involved in every thought
339 5 appears to have always relied upon it, and thus already, from the earliest times, to have regarded souls
343 19 consciousness in an abiding subject, and that is already sufficient for personality
350 19 objective reality of our outer perceptions, is already sufficiently refuted, when it has been shown that
351 31 ideality of all appearances, a doctrine which has already been established in the Transcendental Aesthetic
354 24 In that case much will already have been gained if, while freely confessing my
369 15 a logically simple subject, is something already contained in the very concept of thought, and is
375 15 the proposition 'I think', as a proposition that already in itself includes an existence as given, and
376 16 is something real, and its simplicity is already given in the mere fact of its possibility
378 14 The 'I think' is, as already stated, an empirical proposition, and contains
382 4 are those functions of thought (of judgment) as already applied to our sensible intuition, such intuition
407 25 evasion of the issue is therefore futile, and has already been sufficiently disposed of in the
444 9 latter is not only <set as a task>, but therewith already really <given>
454 10 We have already, on several occasions, shown that no
460 26 it cannot be made to apply to a whole in which already, as given, the parts are so definitely
460 39 In a word, the whole is not in itself already divided
461 5 <in infinitum> the whole is represented as already divided into parts, and as yielding to us, prior
470 15 The point has already been dealt with in the general discussion of the
489 20 a number of predicates which as derivative are already given through other predicates or which are
502 14 the reason that the existence of this being has already been thought in a concept which is assumed
503 27 There is already a contradiction in introducing the concept of
504 15 reality, the thing with all its predicates is already posited in the concept of the subject, and is
504 34 Consequently, it must not be already contained in the concept
508 3 of the necessary existence of which we were already convinced, or persuaded, on other grounds
518 21 In view of what has already been said, it is evident that we can count upon a
529 16 Now as we have already proved, synthetic <a^priori> knowledge is
532 5 pure reason does not merely confirm what we have already proved in the Transcendental Analytic, namely
534 38 from the universal, and if the universal is already <certain in itself> and given, <only judgment> is
565 34 After what I have already said regarding the psychological idea and its
575 5 and not to cancel any habitual mode of action already present
575 7 Towards the development of a talent, which has already in itself an impulse to manifest itself
576 16 The former has already been considered in the Doctrine of Elements
579 1 but he can never arrive at any properties not already contained in these concepts
581 7 that is, a concept which is not empirical, either already includes in itself a pure intuition (and if so
591 32 object than what the concept which we have of it already contains; they do not extend our knowledge beyond
598 39 Besides, reason is already of itself so confined and held within limits by
602 13 or audacious attacks upon, the view which already has on its side the approval of the largest and
602 20 Already, before having opened it, I am perfectly certain
614 34 with given appearances in accordance with the already known laws of the appearances
633 16 but is itself a problem for reason, as has been already shown
656 25 I have already treated of the fundamental difference between
664 10 from the domain of metaphysics; it is indeed already completely excluded by the very idea of the
665 3 into them, or in refuting those who profess already to have attained it
ALTER 9
025 11 This attempt to alter the procedure which has hitherto prevailed in
033 29 the [architectonic] plan, I have found nothing to alter
034 32 from the third line to the sixth line, I beg to alter the passage as follows: <"But this permanent
082 11 Time itself does not alter, but only something which is in time
230 36 a body moves uniformly, it does not in any way alter its state (of motion); that occurs only when its
289 9 de omni et nullo>); but it would be absurd to alter this logical principle so as to read: -- what is
414 16 the influences of the former would so unceasingly alter the laws of the latter that the appearances which
478 1 in which it manifests itself in its effects -- do alter; but in itself [so we consider] there is no
499 15 We see things alter, come into being, and pass away; and these, or at
ALTERABLE 8
321 3 I arrive at the proposition that all bodies are alterable, only by beginning with the more remote knowledge
321 7 concept), namely, that everything composite is alterable; if I then proceed from this to a proposition
321 11 which connects the more remote knowledge (alterable) with the knowledge actually before me, and so
321 13 before me, and so conclude that bodies are alterable -- by this procedure I have arrived at knowledge
392 10 (freedom), in respect of the existence of alterable things, absolute <natural necessity>
468 24 to the law of the determination of all that is alterable in time, namely, that everything <which happens>
479 34 may serve as the supreme condition of all that is alterable, that is, in our search for <necessary being>
480 5 everything in the sum-total of appearances is alterable, and therefore conditioned in its existence
ALTERABLENESS 1
205 14 other cases of <a^priori> knowledge), but because alterableness is to be met with only in certain determinations
ALTERATION 54
036 42 which with the changing generates the concept of alteration
043 24 Thus, for instance, the proposition, 'every alteration has its cause', while an <a^priori> proposition
043 25 proposition, is not a pure proposition, because alteration is a concept which can be derived only from
044 28 ordinary employment, the proposition, 'every alteration must have a cause', will serve our purpose
076 6 Here I may add that the concept of alteration, and with it the concept of motion, as alteration
076 6 alteration, and with it the concept of motion, as alteration of place, is possible only through and in the
076 10 could render comprehensible the possibility of an alteration, that is, of a combination of contradictorily
079 22 the representation of time, and therefore also of alteration, would in no way enter
082 10 aesthetic cannot count the concept of alteration among its <a^priori> data
205 4 conclusiveness the proposition that all alteration (transition of a thing from one state to another)
205 6 But the causality of an alteration in general, presupposing, as it does, empirical
215 19 (substance) does not vanish, but only suffers an alteration of form
216 28 The correct understanding of the concept of <alteration> is also grounded upon [recognition of] this
216 31 Alteration is a way of existing which follows upon another
217 2 is altered, and that the transitory suffers no alteration but only a <change>, inasmuch as certain
217 4 Alteration can therefore be perceived only in substances
218 16 <all change (succession) of appearances is merely alteration>
218 18 are not alterations of it, since the concept of alteration presupposes one and the same subject as existing
219 22 the succession of appearances, and therefore all alteration, to the law of causality; and, as likewise
228 28 into the glass, something follows, namely the alteration from the horizontal position which the water then
230 26 from all question of what the content of the alteration, that is, what the state which is altered, may be
230 27 state which is altered, may be, the form of every alteration, the condition under which, as a coming to be of
230 34 should be carefully noted that I speak not of the alteration of certain relations in general, but of
230 35 of certain relations in general, but of alteration of state
231 4 from the state <a> only in magnitude, the alteration would be a coming to be of <b - a>, which did not
231 17 and therefore as such form part of the total alteration
231 18 Now every alteration has a cause which evinces its causality in the
231 19 its causality in the whole time in which the alteration takes place
231 20 This cause, therefore, does not engender the alteration suddenly, that is, at once or in one instant, but
231 25 All alteration is thus only possible through a continuous action
231 27 The alteration does not consist of these moments, but is
231 29 That is the law of the continuity of all alteration
231 32 nevertheless, the state of a thing passes in its alteration through all these parts, as elements, to its
248 21 necessary is a principle which subordinates alteration in the world to a law, that is, to a rule of
254 12 Now alteration is an event which, as such, is possible only
254 31 of a given state of a thing, in which all alteration consists, does not prove the contingency of this
255 3 Secondly, in order to exhibit <alteration> as the intuition corresponding to the concept of
255 5 we must take as our example motion, that is, alteration in space
255 8 For alteration is combination of contradictorily opposed
255 17 is what alone first yields to us an intuition of alteration
255 20 sense) figuratively as a line, and the inner alteration through the drawing of this line (motion), and so
255 23 The reason of this is that all alteration, if it is to be perceived as alteration
255 24 that all alteration, if it is to be perceived as alteration, presupposes something permanent in intuition
405 36 substance, even though it has a magnitude, <e.g.> alteration, does not consist of the simple
406 2 that is to say, a certain degree of alteration does not come about through the accretion of many
413 16 The possibility even of alteration itself would have to be denied
413 19 For were you not assured by experience that alteration actually occurs, you would never be able to
415 29 But every alteration stands under its condition, which precedes it in
416 7 Alteration thus existing as a consequence of the absolutely
420 31 this can never be inferred from [the fact of] the alteration
421 15 succession of opposite determinations, that is, alteration, in no way establishes contingency of the type
421 22 Alteration proves only empirical contingency; that is, that
477 40 by these sensible influences, and not liable to alteration
657 14 of which is often so diverse and liable to alteration, it must be taken objectively
ALTERATIONS 28
079 8 Alterations are real, this being proved by change of our own
079 10 if all outer appearances, together with their alterations, be denied
079 10 Now alterations are possible only in time, and time is therefore
079 21 which we now represent to ourselves as alterations would yield knowledge into which the
216 30 Coming to be and ceasing to be are not alterations of that which comes to be or ceases to be
218 5 All alterations take place in conformity with the law of the
218 9 of succession in time are one and all only <alterations>, that is a successive being and not-being of the
218 18 into being and passing away of substance are not alterations of it, since the concept of alteration
232 30 the possibility of knowing <a^priori> a law of alterations, in respect of their form
248 28 Both are laws through which the play of alterations is rendered subject to a <nature of things> (that
248 39 leap in the series of appearances, that is, of alterations (<in mundo non datur saltus>); it also
254 11 existence, we invariably have recourse to <alterations>, and not merely to the possibility of
255 6 Only in this way can we obtain the intuition of alterations, the possibility of which can never be
255 18 For in order that we may afterwards make inner alterations likewise thinkable, we must represent time (the
325 8 for instance, of the whole series of all <future> alterations in the world, this is a creation of the mind
347 25 matter, are in all their configurations and alterations nothing but mere appearances, that is
364 19 cannot therefore arise or perish by any natural alterations
406 4 come about through the accretion of many simple alterations
412 33 of their states, that is, a series of their alterations, has likewise always existed, and therefore that
415 23 of all appearances, contains a series of alterations
415 27 Either there is a beginning in the series of alterations which is absolutely necessary, and therefore
416 16 if it existed outside that world, the series of alterations in the world would derive its beginning from a
417 1 the causality of the necessary cause of alterations, and therefore the cause itself, must belong to
417 14 whether this something be the whole series of alterations in the world or a part of the series
418 8 of states of the world, as evidenced by their alterations, does not support the assumption of a first and
419 18 From the alterations in the world they have inferred their empirical
439 27 represented, as extended beings, or as series of alterations, have no independent existence outside our
562 36 upon the order of nature and the series of its alterations, in accordance with the universal laws which they
ALTERED 5
191 27 This, then, is the reason why I have altered its formulation, namely, in order that the nature
217 1 that only the permanent (substance) is altered, and that the transitory suffers no alteration
230 18 How anything can be altered, and how it should be possible that upon one
230 27 the alteration, that is, what the state which is altered, may be, the form of every alteration, the
420 17 When anything is altered, the opposite of its state is actual at another
ALTERING 6
035 13 now a more intelligible exposition, which, though altering absolutely nothing in the fundamentals of the
205 9 the question as to whether a cause capable of altering the state of a thing, that is, of determining it
206 9 through infinite gradations without in any way altering the extensive magnitude of the appearance, there
329 7 to that list, without, however, in the least altering it or declaring it defective
560 34 quite appreciably in a comparatively short time, altering the position of the axis of the earth
577 28 the angles), which are quite indifferent, as not altering the concept 'triangle'
ALTERNATELY 1
628 14 The spectators, observing that each party is alternately conqueror and conquered, are often led to have
ALTERNATIVE 10
010 22 to which it itself gives birth we should have no alternative but to reject the principle, since we should then
081 3 For if they decide for the former alternative (which is generally the view taken by
081 8 If they adopt the latter alternative (as advocated by certain metaphysical students of
090 11 them as objective forms of all things, the only alternative is to view them as subjective forms of our inner
238 5 But there is an alternative method, namely, to investigate the possibility of
416 5 The former alternative, however, conflicts with the dynamical law of the
416 9 of all appearances in time; and the latter alternative contradicts itself, since the existence of a
456 40 which it is represented, allows of neither alternative
540 30 secure extension for the system, just as in the alternative procedure, that of ascending to the genus, we
647 38 the symptoms, and if he can find no more likely alternative, judges it to be a case of phthisis
ALTERNATIVELY 1
391 37 Or alternatively, the absolutely unconditioned is only a part of
ALTERNATIVES 2
415 25 necessary being exists in it, there are then two alternatives
449 5 But both alternatives are false (as shown in the proofs of the
ALTERS 1
216 33 All that alters <persists>, and only its <state changes>
ALTHOUGH 192
008 10 to prevent its being established ever anew, although on no uniform and self-consistent plan
011 29 to draw attention to certain passages, which, although merely incidental, may yet occasion some mistrust
012 9 Although this latter exposition is of great importance for
045 21 as substance or as inhering in a substance (although this concept of substance is more determinate
048 18 in this concept A; or outside the concept A, although it does indeed stand in connection with it
048 27 concepts that have all along been thought in it, although confusedly, can also be entitled explicative
061 14 Accordingly, although the highest principles and fundamental concepts
061 16 no place in transcendental philosophy, because, although they do not lay at the foundation of their
071 8 Any mode of explanation which fails to do this, although it may otherwise seem to be somewhat similar, can
073 5 these other representations have no ideality, although they agree with the representation of space in
089 15 things, and moreover must continue to exist, even although all existing things be removed, -- we cannot blame
090 21 necessarily agree with man in this respect, although we are not in a position to judge whether this is
094 23 Applied logic has therefore empirical principles, although it is still indeed in so far general that it
097 29 with the object to which it is related, even although it contains something which may be valid of other
098 17 For although our knowledge may be in complete accordance with
104 18 an arrangement which is anything but systematic, although to a certain extent methodically instituted
108 3 distinguished from those that are <affirmative>, although in general logic they are rightly classed with
113 12 for our primary purpose is the same as his, although widely diverging from it in manner of execution
115 14 purposely omit the definitions of the categories, although I may be in possession of them
118 14 Now, although the application of this principle has proved very
122 17 But although it may be admitted that the only kind of
123 25 to explain how the concepts of space and time, although <a^priori> modes of knowledge, must necessarily
129 6 THAT a concept, although itself neither contained in the concept of
143 25 which relates to all objects of the senses, although only by means of intuition and of its synthesis
147 37 Although we learn many laws through experience, they are
154 6 or can at least so unite them; and although this thought is not itself the consciousness of
157 3 Although this proposition makes synthetic unity a
158 32 figures concerns categorical syllogisms only; and although it is indeed nothing more than an artificial
168 32 it therefore follows that although my existence is not indeed appearance (still less
171 27 order to emphasise that it precedes any concept, although, as a matter of fact, it presupposes a synthesis
173 25 character be <derived> from the categories, although they are one and all subject to them
174 3 But although this knowledge is limited to objects of
177 36 For although an abundance of rules borrowed from the insight
178 9 For, although admirable in understanding, he may be wanting in
178 27 But although general logic can supply no rules for judgment
186 18 But it is also evident that although the schemata of sensibility first realise the
190 33 Although this famous principle is thus without content and
193 36 Although we know <a^priori> in synthetic judgments a great
199 21 are no axioms in the strict meaning of the term, although there are a number of propositions which are
199 39 But although the proposition is synthetic, it is also only
200 3 that synthesis can take place only in one way, although the <employment> of these numbers is general
206 13 in different appearances be smaller or greater, although the extensive magnitude of the intuition remains
207 1 For we then recognise that although two equal spaces can be completely filled with
211 2 time-relation to some other perception, then even although this latter is indeterminate, and we consequently
228 25 rising of the water above its horizontal surface, although both appearances are simultaneous
238 25 so much as thought of the other two analogies, although use has always tacitly been made of them
241 31 are arbitrary combinations of thoughts, which, although indeed free from contradiction, can make no claim
243 24 of a magnetic matter pervading all bodies, although the constitution of our organs cuts us off from
250 34 in accordance with empirical laws is actual, even although it is not immediately perceived
257 26 Although we have already given a sufficient answer to
258 13 But although these rules of understanding are not only true
259 40 Although all these principles, and the representation of
260 9 demand by the construction of a figure, which, although produced <a^priori>, is an appearance present to
266 18 can be given as such to an intuition, although not to one that is sensible -- given therefore
267 3 place the latter, considered in their own nature, although we do not so intuit them, or that we place other
270 38 Consequently, although our thought can abstract from all sensibility, it
272 24 quite inadmissible in the positive sense although the distinction of concepts as sensible and
278 32 <i.e.> objects of the pure understanding (although, on account of the confused character of our
279 1 For one part of space, although completely similar and equal to another part, is
281 3 that we intuit things as they really are, although in confused representation
284 18 Although Herr von Leibniz did not indeed announce the
287 34 confirms our principal contention, namely, that although appearances are not included as
294 28 Analytic we must add some remarks which, although in themselves not of special importance, might
295 9 which cannot be reckoned among the possibilities, although they must not for that reason be declared to be
296 3 among possibilities because it is mere fiction (although not self-contradictory), whereas the latter is
300 2 the moon from appearing larger at its rising, although he is not deceived by this illusion
301 21 any knowledge which can be used as a principle, although in itself, and as regards its proper origin, it
311 34 He even extended it to mathematics, although the object of that science is to be found nowhere
311 38 whereby he, so to speak, hypostatised them -- although, as must be allowed, the exalted language, which
319 26 can always be given actually <in concreto>, although only in part; it is, indeed, the indispensable
319 40 Although we must say of the transcendental concepts of
327 4 ALTHOUGH a purely transcendental idea is, in accordance
327 13 less likely to be misunderstood if we said that although we cannot have any knowledge of the object which
327 24 to be called <pseudo-rational> than rational, although in view of their origin they may well lay claim
328 16 there is really a unity of the opposite kind, although of it also I have no concept
329 2 rise to an illusion which cannot be avoided, although it may, indeed, be rendered harmless
336 31 For although the whole of the thought could be divided and
337 18 the least manifoldness and that it is absolute (although merely logical) unity
338 23 If, then, I can show that, although we allow full objective validity -- the validity
339 7 But although extension, impenetrability, cohesion, and motion
339 38 the possibility that it is in itself simple, although owing to the manner in which it affects our
342 3 Although he admits, therefore, the 'I', which accompanies
342 22 Although the dictum of certain ancient schools, that
350 21 something actual in space, and that this space, although in itself only a mere form of representations
353 7 Although both are appearances, the appearance to outer
353 37 But although rational psychology cannot be used to extend
355 19 however, outside us, but is only a thought in us, although this thought, owing to the above-mentioned outer
355 26 those which we count as belonging to inner sense, although like all other thoughts these outer
356 10 sense, the effect to inner sense -- senses which, although combined in one subject, are extremely unlike
363 11 But although I have no general answer to the former question
363 38 I mean by this that the intuition of it, although a part of the appearance, is not itself capable
374 15 For although divisibility presupposes a composite, it does not
382 11 myself in mere thought I am the <being itself>, although nothing in myself is thereby given for thought
383 30 with the categories of substance and cause, although they have their source in an entirely different
384 27 Consequently, although transcendental paralogism, in spite of a
385 21 Either attitude is the death of sound philosophy, although the former might perhaps be entitled the
393 12 ideas are one and all transcendent, and that although they do not in kind surpass the object, namely
403 22 an external state of these beings; and that although we can never so isolate these elementary
414 17 has its absolute beginning in this event, although as regards time this event is only the
415 31 the series itself is without any beginning, and although contingent and conditioned in all its parts, none
422 23 have been divested of all empirical features, although only in connection therewith can their full
429 4 Besides, although the philosopher finds it extremely hard to accept
432 27 Although to the question, what is the constitution of a
433 4 within its domain (<quaestiones domesticae>), although up to the present they have perhaps not been
440 35 That there may be inhabitants in the moon, although no one has ever perceived them, must certainly be
441 3 connection with my actual consciousness, although they are not for that reason real in themselves
445 37 For although they have failed to support their contentions by
456 18 should be determining the magnitude of the world (although only negatively) prior to the regress -- which is
458 1 This is equivalent to saying that, although the sensible world has no absolute magnitude, the
459 23 For although all parts are contained in the intuition of the
460 15 persist in the elements of the composite, even although the connection in space, whereby they constitute
460 23 But although this rule of progress <in infinitum>
461 16 an organised body, only experience can show; and although, so far as our experience has gone, we may not
465 25 For practical freedom presupposes that although something has not happened, it <ought> to have
468 2 appears, a <causality> which is not appearance, although its <effect> is to be met with in appearance
471 9 to this faculty, not appearance but intelligible; although it must otherwise, in so far as it is a link in
472 3 only thought in the pure understanding; and although the effects of this thought and action of the
473 30 which it declares actions to be necessary, even although they have never taken place, and perhaps never
475 5 its action can still be said to be free, even although its empirical character (as a mode of sense) is
477 17 But although we believe that the action is thus determined, we
478 18 Although difference of time makes a fundamental difference
486 12 contains not only ideas, but ideals also, which although they do not have, like the Platonic ideas
486 29 and judge ourselves, and so reform ourselves, although we can never attain to the perfection thereby
486 30 Although we cannot concede to these ideals objective
489 13 Although this idea of the <sum of all possibility>, in so
492 38 and this, as we have just shown, is impossible, although in our first rough statements we have used such
495 28 This ideal of the <ens realissimum>, although it is indeed a mere representation, is first
498 15 For although I do not find in its concept that unconditioned
498 25 limited, may also be unconditionally necessary, although we cannot infer their necessity from the
500 16 For it will be shown that, although experience is what first gives occasion to this
511 5 what the cosmological proof has refused to admit, although the conclusions of the latter are indeed covertly
514 27 For although the cosmological proof presupposes an experience
515 10 argument rests on this quite natural (although not therefore certain) inference
520 35 But although we have nothing to bring against the rationality
524 6 achieved its purpose by pure reason alone -- although at the start it disclaimed all kinship with pure
530 23 But although reason, in its merely speculative employment, is
532 24 own good, proper, and therefore <immanent> use, although, when their meaning is misunderstood, and they
538 16 Although philosophers have not always acknowledged this
539 2 This unity, although it is a mere idea, has been at all times so
539 21 accords with nature itself, and that reason -- although indeed unable to determine the limits of this
539 39 in the manifold of possible experience (although we are not in a position to determine in
545 34 is that they seem to be transcendental, and that although they contain mere ideas for the guidance of the
546 28 But although we are unable to find in <intuition> a schema for
547 5 unity in its employment, also holds, although only indirectly, of the object of experience, the
547 20 which rest entirely on its speculative interest, although they may seem to be objective principles
550 27 the cosmological, and the theological), although they do not directly relate to, or determine, any
554 27 be defining more precisely), an idea which, although it can never itself be adequately exhibited in
561 3 For although an anatomist can be convicted of error when he
564 8 merely empirically but is presupposed <a^priori> (although in an indeterminate manner), be presupposed
568 23 For although we may succeed in discovering but little of this
569 22 Although in respect of all three elements it possesses
573 8 We have found, indeed, that although we had contemplated building a tower which should
578 23 But although in such cases they have a common object, the mode
583 29 save only empirically, that is, <a^posteriori> (although always in accordance with these concepts as rules
584 38 and time they are not in the least interested, although it is precisely with these concepts (as the only
585 25 the method); and that mathematics and philosophy, although in natural science they do, indeed, go hand in
586 31 which we overlook in our analysis, although we are constantly making use of them in our
588 11 presuppose the prior presence of the concepts, although in a confused state; and the incomplete
588 25 But although nothing incorrect can be introduced into its
592 19 It is not, therefore, a dogma, although from another point of view, namely, from that of
593 34 possession that need fear no outside claims, although <kat' alytheian> the title cannot itself be
594 7 here hold our possessions upon sufferance; for although our title to them may not be satisfactory, it is
597 14 For although we have to surrender the language of <knowledge>
606 20 it the total superficial area of the earth; and although I am ignorant of the objects which this surface
609 21 Hume was perhaps aware, although he never followed the matter out, that in
610 21 we have discovered in the Transcendental Logic, although we can never pass <immediately> beyond the
610 29 melting has followed according to a fixed law, although <a^priori>, independently of experience, I could
614 28 of things belonging to the sensible world, although (as we have no concepts of their possibility or
617 1 But although, in dealing with the merely speculative questions
618 21 For although they are but leaden weapons, since they are not
620 31 judgments, which at least cannot be refuted, although they do not indeed allow of any proof
623 38 the <non liquet> of our matured judgment; and although we may not be able to detect the illusion
626 12 the less this mode of reasoning is resorted to, although indeed with a certain special modification, when
634 2 freedom>, which tell us <what ought to happen> -- although perhaps it never does happen -- therein differing
637 16 For although reason does indeed have causality in respect of
637 18 causality in respect of nature as a whole; and although moral principles of reason can indeed give rise
638 34 for every one in the use of his freedom, even although others do not act in conformity with the law
645 35 the reason of others as on our own, is a means, although only a subjective means, not indeed of producing
646 8 the illusion and are no longer deceived by it, although always still in some degree liable to come under
646 33 connection with truth, a connection which, although not complete, is yet more than arbitrary fiction
650 5 the speculative difficulties which we encounter, although in the end we always inevitably return to it
651 9 For although, through lack of good sentiments, he may be cut
651 35 being) takes a natural interest in morality, although this interest is not undivided and practically
655 14 and only gradually attaining to completeness, although they one and all have had their schema, as the
656 3 a system of philosophy, such as that of Wolff, although he may have all its principles, explanations, and
656 12 has not in him arisen <out> of reason, and although, objectively considered, it is indeed knowledge
657 3 of reason is here <in concreto> only, although likewise <a^priori>, namely, in intuition which
662 11 of intuition) and is therefore <physiology> -- although only <rationalis>
664 13 usage we must allow it some sort of a place (although as an episode only) in metaphysics and this from
664 29 must have sufficiently convinced the reader that although metaphysics cannot be the foundation of religion
666 11 It is a very notable fact, although it could not have been otherwise, that in the
667 34 Aristotle, and <Leibniz>, who followed Plato (although in considerable disagreement with his mystical
ALTOGETHER 52
005 25 but remote, and therefore such as the vulgar altogether fail to recognise
011 24 succeeded in what I have undertaken must be left altogether to the reader's judgment; the author's task is
033 20 aim than to shake off the fetters of <science> altogether, and thus to change work into play, certainty
044 32 of the rule, that the concept would be altogether lost if we attempted to derive it, as Hume has
047 24 or rather indeed to enable us to dispense altogether with so late and so dangerous an enquiry
073 14 here asserted can be illustrated by examples so altogether insufficient as colours, taste, etc
124 17 doubtful whether such a concept be not perhaps altogether empty, and have no object anywhere among
124 30 This concept would then be altogether empty, null, and meaningless
129 9 <a^priori> and should relate to an object, is altogether contradictory and impossible
134 20 concepts, and therewith knowledge of objects, are altogether impossible
138 20 according to empirical concepts would be altogether accidental, if these latter were not based on a
142 19 For if they did not have this, and if it were altogether impossible to become conscious of them, this
149 25 why such a representation should not, rather, be altogether empty
177 6 beyond the limits of possible experience, is altogether <dialectical>
181 34 For we have seen that concepts are altogether impossible, and can have no meaning, if no object
192 13 viewing as in relation with the concept something altogether different from what was thought in it
205 7 as it does, empirical principles, lies altogether outside the limits of a transcendental philosophy
212 3 be related were things in themselves, it would be altogether impossible to know anything of them synthetically
221 38 Since the subjective succession by itself is altogether arbitrary, it does not prove anything as to the
236 38 This unity of time-determination is altogether dynamical
241 28 may be -- are concepts the possibility of which is altogether groundless, as they cannot be based on experience
264 34 of these functions rather than another, remains altogether undetermined
273 15 and <intelligibilis> used with a meaning altogether different from that of the ancients -- a meaning
278 8 representations with each other, and is therefore altogether different from the former type of reflection
278 26 in the case of two drops of water we can abstract altogether from all internal difference (of quality and
287 7 that we should have a faculty of knowledge altogether different from the human, and this not only in
298 32 of all the warnings of criticism, it carries us altogether beyond the empirical employment of categories and
324 2 empirical synthesis; each of these sciences is an altogether pure and genuine product, or problem, of pure
337 33 simplicity of the subject itself, for we abstract altogether from its properties when we designate it solely
356 16 shape, or other spatial determination, and we altogether lose the thread of the causes in the effects to
385 1 mere semblance, such advantage as it offers is altogether on the side of pneumatism
395 23 It is altogether different from <scepticism> -- a principle of
430 2 edifice of knowledge is, on such assumptions, altogether impossible
433 18 be uncertain, because the principles are either altogether void and meaningless, or must be derived from the
463 23 not itself appearance, we arrive at a conclusion altogether different from any that was possible in the case
474 33 <its practical> bearing, we find a rule and order altogether different from the order of nature
487 4 of the idea, make the illusion that is aimed at altogether impossible, and so cast suspicion on the good
506 35 idea; but just because it is a mere idea, it is altogether incapable, by itself alone, of enlarging our
509 34 Reason therefore abandons experience altogether, and endeavours to discover from mere concepts
512 11 an enterprise for which we feel ourselves to be altogether incompetent
522 30 This, however, is altogether inadequate to the lofty purpose which we have
528 16 application, nay, is indeed meaningless, would be altogether diverted from its proper use
528 19 in theology in any merely speculative manner are altogether fruitless and by their very nature null and void
558 1 For these may rest on altogether different grounds, of which we can know nothing
560 13 reason, as applied in the field of experience, altogether new views as to how the things of the world may
573 21 at random upon a blind project which may be altogether beyond our capacities, and yet cannot well
584 9 or the opposites of these, one and all belong altogether to knowledge obtained by reason from concepts
587 32 therefore, be so stringent in our requirements as altogether to refuse to philosophical explanations the
592 12 through relation of these concepts to something altogether contingent, namely, <possible experience>
608 24 is entirely justified; but we cannot therefore altogether deny to reason the right to take such forward
627 23 necessity of the existence of a being is altogether inconceivable to us, and that every speculative
635 17 the standpoint of its practical interest what it altogether refuses to supply in respect of its speculative
ALWAYS 320
005 42 way -- the questions never ceasing -- its work must always remain incomplete; and it therefore finds itself
012 11 For the chief question is always simply this: -- what and how much can the
012 36 Examples and illustrations seemed always to be necessary, and so took their place, as
013 8 by genuine students of the science, and, though always pleasing, might very well in this case have been
025 39 these first attempts at such a change, which are always hypothetical
029 33 to what cannot be an object of experience, always really change this into an appearance, thus
029 39 pure reason, is the source of all that unbelief, always very dogmatic, which wars against morality
030 18 There has always existed in the world, and there will always
030 18 has always existed in the world, and there will always continue to exist, some kind of metaphysics, and
032 19 in its pure knowledge, as science, for that must always be dogmatic, that is, yield strict proof from
036 29 there is such a thing as outer experience being always presupposed
045 5 the rules, according to which it proceeds, were always themselves empirical, and therefore contingent
049 3 conscious to myself of the manifold which I always think in that concept
050 33 this concept of body, and find that weight is always connected with the above characters
052 19 propositions, strictly so called, are always judgments <a^priori>, not empirical; because they
053 17 Arithmetical propositions are therefore always synthetic
054 21 communication of motion, action and reaction must always be equal
056 23 reason has become ripe for speculation, there has always existed and will always continue to exist some
056 23 speculation, there has always existed and will always continue to exist some kind of metaphysics
057 1 world has a beginning or is from eternity -- have always met with unavoidable contradictions, we cannot
057 5 some sort of metaphysics (be it what it may) always arises
057 18 to which other assertions, equally specious, can always be opposed -- that is, in <scepticism>
069 26 would not be necessary, but only what experience always teaches
077 11 the line are simultaneous the parts of time are always successive
078 2 condition of our (human) intuition (which is always sensible, that is, so far as we are affected by
078 17 And since our intuition is always sensible, no object can ever be given to us in
080 14 both cases they belong only to appearance, which always has two sides, the one by which the object is
080 16 of intuiting it -- its nature therefore remaining always problematic), the other by which the form of the
083 10 We should, indeed, know it completely, but always only under the conditions of space and time
086 9 constrained to have recourse to intuition, as is always done in geometry
088 2 that is represented through a sense is so far always appearance, and consequently we must either
088 31 even the properties that we ascribe to them, are always regarded as something actually given
089 32 not to be met with in the object in itself, but always in its relation to the subject, is appearance
090 4 must be intuition, and not <thought>, which always involves limitations
094 31 from that which constitutes applied (though always still general) logic
094 36 are therefore two rules which logicians must always bear in mind, in dealing with pure general logic
099 21 that general logic, if viewed as an organon, is always a logic of illusion, that is, dialectical
111 19 of objects, and which therefore must also always affect the concept of these objects
116 21 in each class the number of the categories is always the same, namely, three
116 23 be observed that the third category in each class always arises from the combination of the second
116 36 belongs to the category of totality) is not always possible simply upon the presence of concepts of
120 14 Since experience is always available for the proof of their objective
121 4 all experience; and their right to be so employed always demands a deduction
128 29 that its empirical intuition in experience must always be considered as subject and never as mere
130 14 not be knowledge <a^priori>, must none the less always contain the pure <a^priori> conditions of a
130 35 But to such synopsis a synthesis must always correspond; receptivity can make knowledge
133 17 But if I were always to drop out of thought the preceding
134 18 such consciousness, however indistinct, must always be present; without it, concepts, and therewith
135 18 to a rule by which such an intuition can always be represented
135 25 But a concept is always, as regards its form, something universal which
136 7 in inner perception is merely empirical, and always changing
137 23 which in reality throughout all our knowledge is always one and the same, is what can alone confer upon
146 21 a triangle, it is, though exercised <a^priori>, always in itself sensible
147 34 The latter is always occupied in investigating appearances, in order
149 2 of their empirical form, must none the less always be in harmony with the pure form of sensibility
152 6 <analysis>, which appears to be its opposite, yet always presupposes it
152 34 when the manifold is under consideration, has always to be distinguished from the consciousness of the
159 30 merely to state that the two representations have always been conjoined in my perception, however often
160 34 This unity of intuition always includes in itself a synthesis of the manifold
167 3 This we can always perceive in ourselves
170 28 apprehension of the manifold of appearance must always conform, because in no other way can the
174 38 The use of reason is not always directed to the determination of an object, that
182 13 The schema is in itself always a product of imagination
182 33 obtuse-angled, or acute-angled; it would always be limited to a part only of this sphere
182 38 to the empirical concept; for this latter always stands in immediate relation to the schema of
185 3 real upon which, whenever posited, something else always follows
190 14 whether negative or affirmative, its truth can always be adequately known in accordance with the
190 17 and is thought in the knowledge of the object, is always rightly denied
190 32 of course, since it is inviolable, we must always be careful to conform to it
193 14 Their representation is a mere schema which always stands in relation to the reproductive
193 31 and indeed of its very possibility, can always be shown in experience
195 29 of such synthetic <a^priori> knowledge, must always carry us back to the pure understanding
202 26 since they represent <a^priori> that which may always be given <a^posteriori> in experience
203 12 the difference between any two of which is always smaller than the difference between the given
203 15 words, the real in the [field of] appearance has always a magnitude
203 35 degree, that is, an intensive magnitude which can always be diminished
204 12 But positions always presuppose the intuitions which they limit or are
204 32 every part can constitute a piece of coin that always contains material for still smaller pieces
204 39 as unity is a quantum, and as a quantum is always a continum
207 24 This anticipation of perception must always, however appear somewhat strange to anyone
207 38 is always merely empirical, and cannot be represented
209 20 Since these always carry necessity with them, it follows that
211 9 equality of two quantitative relations, and are always <constitutive>; so that if three members of the
213 23 <apprehension> of the manifold of appearance is always successive, and is therefore always changing
213 24 appearance is always successive, and is therefore always changing
214 15 For in bare succession existence is always vanishing and recommencing, and never has the
214 30 as a substratum of all change of appearances, and always assume it to be indubitable
215 11 be surprised that though the above principle is always postulated as lying at the basis of experience
215 31 is inseparably bound up with the necessity of always having existed, the expression [principle of
215 35 were two propositions which the ancients always connected together, but which are now sometimes
216 11 They are always real, because they concern the existence of
219 26 The apprehension of the manifold of appearance is always successive
220 1 agree that the manifold of appearances is always generated in the mind successively
220 11 fact that their representation in apprehension is always successive, I have to show what sort of a
221 31 But in the perception of an event there is always a rule that makes the order in which the
222 36 For the succession in our apprehension would always be one and the same, and there would be nothing
223 6 experience that something happens, we in so doing always presuppose that something precedes it, on which
223 22 discover a rule according to which certain events always follow upon certain appearances, and that this is
224 34 of appearances the manifold of representations is always successive
226 23 in time, and therefore as an object that can always be found in the connection of perceptions in
226 34 This synthesis is always successive, that is, the representations in it
226 35 that is, the representations in it are always sequent upon one another
228 14 but the relation of the one to the other will always still remain determinable in time
229 22 to the principle of causality actions are always the first ground of all change of appearances
231 9 Between two instants there is always a time, and between any two states in the two
231 10 any two states in the two instants there is always a difference which has magnitude
231 11 For all parts of appearances are always themselves magnitudes
232 12 such pretension is of itself a ground for being always mistrustful, and that, in the absence of evidence
232 26 generation of this perception, and since time is always and in all its parts a magnitude, is likewise the
236 18 in order that the succession which is always found in the perceptions, as apprehensions, may
238 20 attempt has, time and again, been made, though always vainly, to obtain a proof of the principle of
238 25 of the other two analogies, although use has always tacitly been made of them
247 31 existence can never be known from concepts, but always only from connection with that which is perceived
248 26 that no necessity in nature is blind, but always a conditioned and therefore intelligible
252 30 of the pure concept of understanding we must always have an intuition, is a very noteworthy fact
258 28 curiosity is far less injurious than the habit of always insisting, before entering on any enquiries, upon
260 3 <a^priori>, they would mean nothing, were we not always able to present their meaning in appearances
260 14 The concept itself is always <a^priori> in origin, and so likewise are the
261 33 clear property by which the defined <object> can always be known with certainty, and which makes the
264 2 can <never> admit of <transcendental> but <always> only of <empirical> employment, and that the
274 19 Such objects of pure understanding will always remain unknown to us; we can never even know
275 10 Where is here that third something, which is always required for a synthetic proposition, in order
278 17 is presented to us on several occasions but always with the same inner determinations (<qualitas
278 19 be taken as object of pure understanding, it is always one and the same, only one thing (<numerica
286 17 In dealing with appearances I shall always be obliged to compare my concepts, in
287 27 of investigation for discovering anything save always still other appearances -- eager as we yet are to
293 34 nor as substance etc. (because these concepts always require sensible forms in which they determine an
297 17 say that the senses do not err -- not because they always judge rightly but because they do not judge at
298 9 true function, -- just as a body in motion would always of itself continue in a straight line in the same
301 35 For the major premiss always gives a concept through which everything that is
306 37 the knowledge and synthesis of which is always conditioned -- knows nothing
308 18 the intellectual form of all experience, it must always be possible to show their application in
309 32 carelessness of those who introduced it, it is always better to hold fast to the meaning which
313 26 incomplete as their empirical expression must always remain -- that Plato's teaching exhibits its quite
316 11 and, conversely, the totality of conditions is always itself unconditioned, a pure concept of reason
317 28 show, <absolute> necessity is by no means always dependent on inner necessity, and must not
318 11 the transcendental concept of reason is directed always solely towards absolute totality in the synthesis
318 32 of the pure concepts of reason is, therefore, always <transcendent>, while that of the pure concepts
318 34 application is solely to possible experience, be always <immanent>
319 25 out of rules, the idea of practical reason can always be given actually <in concreto>, although only
319 28 The practice of it is always limited and defective, but is not confined within
319 29 within determinable boundaries, and is therefore always under the influence of the concept of an absolute
319 31 The practical idea is, therefore, always in the highest degree fruitful, and in its
323 6 the conditioned synthesis, to which understanding always remains restricted, to the unconditioned, which
328 14 of the series, as thought in a certain way, is always self-contradictory, I conclude that there is
329 10 also of transcendental concepts, and so is always included in the conceiving of these latter, and
331 26 perpetual circle, since any judgment upon it has always already made use of its representation
337 2 precedes every experience; and as such it must always be taken only in relation to some possible
337 37 much, then, is certain, that through the 'I', I always entertain the thought of an absolute, but logical
338 19 exempt it from the dissolution to which matter is always liable
339 4 even the commonest understanding appears to have always relied upon it, and thus already, from the
345 15 from a given effect to a determinate cause is always uncertain, since the effect may be due to more
345 17 the relation of the perception to its cause, it always remains doubtful whether the cause be internal or
347 38 effect to the cause; and this being so, it must always remain doubtful whether the cause in question be
352 32 sense), or a dualist who accepts both, he will always, owing to this misunderstanding, be entangled in
363 6 For a synthetic solution, however, intuition is always required; and owing to the highly general
369 3 the 'I', the 'I' that thinks, can be regarded always as <subject>, and as something which does not
369 19 The concept of substance always relates to intuitions which cannot in me be other
371 34 being made from all objects) in which the 'I' always serves as the subject of consciousness
373 15 For consciousness itself has always a degree, which always allows of diminution, and
373 15 consciousness itself has always a degree, which always allows of diminution, and the same must also hold
377 21 in such practical employment it is directed always to objects of experience only, it derives its
377 31 therefore, the category of substance, which always presupposes a given <intuition>, cannot be
383 20 in respect of the practical employment, which is always directed to objects of experience, I should be
383 28 conformably to those [moral] laws, that they always allow of being explained, together with the laws
388 31 are thought in extension of the given space are always <the condition of the limits> of the given space
390 6 in so far as the <accidental> in existence must always be regarded as conditioned, and as pointing in
391 5 This <unconditioned> is always contained in the <absolute totality of the
392 26 series of conditions to a given conditioned is always unconditioned, since outside it there are no
394 40 the side constrained to act on the defensive is always defeated
395 4 a new onslaught from their opponents, may always count upon carrying off the laurels
395 7 gained by both sides, the last decisive victory always leaves the champion of the good cause master of
396 6 rendered invisible, inasmuch as the proofs must always proceed under the guidance of pure intuition and
396 8 intuition and by means of a synthesis that is always evident
400 4 is the greatest, since one or more units can always be added to it
400 29 solely in the relation to the given unit, would always remain the same
409 4 and it must always be viewed in this way if we wish to know whether
410 1 of consequences of that state; for if it had always existed, its consequence also would have always
410 3 always existed, its consequence also would have always existed, and would not have only just arisen
410 18 in accordance with laws of nature, there will always be only a relative and never a first beginning
411 17 upon the understanding the exacting task of always seeking the origin of events ever higher in the
411 20 in the series of causes, their causality being always conditioned
412 19 What has always so greatly embarrassed speculative reason in
412 27 Since the substances in the world have always existed -- at least the unity of experience
412 34 is, a series of their alterations, has likewise always existed, and therefore that a first beginning
413 38 can have only a relatively first beginning, being always preceded in the world by some other state of
419 34 the <moon revolves on its own axis>, because it always turns the same side towards the earth
419 39 does not revolve on its own axis>, because it always turns the same side towards the earth
425 12 and the conditions of existence in general rest always again upon other conditions, without ever
425 25 ascent from the conditioned to the condition, always with one foot in the air, there can be no
426 3 the principle of empiricism the understanding is always on its own proper ground, namely, the field of
429 30 They maintain that there is always to be found beyond every state of the world a
435 1 In all possible perceptions we always remain involved in <conditions>, whether in space
435 6 In its empirical meaning, the term 'whole' is always only comparative
437 26 totality in the <empirical> synthesis it is always necessary that the unconditioned be an empirical
437 30 many parts, the regress in the division will always be <too great> for our concept; while if the
437 34 For this member always still allows of a regress to further parts
437 38 laws of <nature>, the causality of the cause will always itself be something that happens, making
438 1 Nature, as working always through efficient causes, is thus too <large> for
438 22 For we are constrained always still to look about for some other existence upon
438 31 that in the former case the empirical concept is always too small for the idea, and in the latter too
448 9 If, then, this series is always conditioned, and therefore can never be given as
449 26 to aid in the correction of our judgments, will always accrue, though it may not be what we set out to
450 11 but simply empirical representations which must always find in intuition the condition that determines
452 1 do, this expression is quite correct, for we can always make the line longer, without end
453 11 that are given, and which are themselves again always given as conditioned
453 27 In the former case we could say: there are always more members, empirically given, than I can reach
453 29 case, however, the position is this: we can always proceed still further in the regress, because no
453 32 and since a higher member is therefore always possible, the enquiry regarding it is necessary
455 27 have advanced in the ascending series, we must always enquire for a still higher member of the series
456 10 given member of the series of conditions we have always still to advance empirically to a higher and more
458 4 has its own rule, namely, that it must always advance from every member of the series, as
459 35 parts of which, as obtained by decomposition, are always themselves spaces
460 30 to infinity, still other organised parts are always to be met with; in a word, that the whole is
462 1 The condition is always a member of a series along with the conditioned
462 7 the object, that is, the conditioned, might not always be considered merely according to its magnitude
464 18 of time, and the preceding state, if it had always existed, could not have produced an effect which
465 8 the question of the possibility of freedom has always been beset
465 33 Here then, as always happens when reason, in venturing beyond the
466 6 of things in themselves, the conditions would always be members of the same series as the conditioned
469 22 sensible world can begin of themselves; they are always predetermined through antecedent empirical
470 2 which has <ensued> upon it, it cannot itself have always existed, but must have <happened>, and <among the
473 12 case of a merely natural action the ground must always be an appearance
473 20 which, while very far from being necessary, is always conditioned; and the '<ought>' pronounced by
478 6 at all times and under all circumstances, and is always the same; but it is not itself in time, and does
480 10 then follow, the condition and the conditioned always belonged to one and the same series of intuitions
480 18 into parts, the conditions of this series must always be regarded as parts of the series, and therefore
482 13 and these are mere representations which are always sensibly conditioned; in this field things in
482 34 conditioned in its existence the condition is always sensible, and therefore belongs to the series, it
483 8 conditions to higher conditions which are always again empirical
483 29 of reason -- an idea [of completeness] which must always be pursued, though it can never be completely
484 9 of appearances, which is never self-grounded but always conditioned, requires us to look around for
487 8 is the nature of the ideal of reason, which must always rest on determinate concepts and serve as a rule
489 1 of every [pair of] <possible> predicates, must always belong to it
492 6 while approximating to it in varying degrees, yet always fall very far short of actually attaining it
502 9 belongs to the object of this concept -- always under the condition that we posit the thing as
503 4 are subjects which cannot be removed, and must always remain
503 32 A concept is always possible if it is not self-contradictory
508 21 proofs in natural theology, an outline which has always been and always will be followed, however much
508 21 theology, an outline which has always been and always will be followed, however much embellished and
515 40 bringing systematic unity into our knowledge, by always pursuing such an idea, as an imagined ultimate
516 4 is, as absolutely necessary, but to keep the way always open for further derivation, and so to treat each
516 5 and so to treat each and every determination as always conditioned by something else
516 14 since -- inasmuch as the second rule commands us always to regard all empirical causes of unity as
516 26 accept such an existence; on the contrary it can always annihilate it in thought, without contradiction
516 37 which must have its cause and which is therefore always derivative in character, matter is not compatible
518 28 high above everything empirical, the latter being always conditioned, that it leaves us at a loss, partly
518 31 satisfy such a concept, and partly because it is always in the sphere of the conditioned that we carry
519 24 the condition in which we find it to exist, but always points to something else as its cause, while this
520 11 This proof always deserves to be mentioned with respect
521 6 the existence of a supreme being, but must always fall back upon the ontological argument to make
522 27 can prove is an <architect> of the world who is always very much hampered by the adaptability of the
527 13 which is given to us in experience, is always thought as being likewise contingent
529 34 all merely speculative proofs in the end bring us always back to one and the same proof, namely, the
534 8 This unity of reason always presupposes an idea, namely, that of the form of
538 16 Although philosophers have not always acknowledged this transcendental principle, even
540 19 may almost say, hostile to heterogeneity, and are always on the watch for the unity of the genus; those
541 6 For since the species is always a concept, containing only what is common to
541 9 and other concepts, that is, subspecies, must always be contained under it
541 25 of division, never through mere intuition, but always again through <lower> concepts
541 37 which, as a principle of reason, leads us to seek always for further differences, and to suspect their
543 25 each other; still other intermediate species are always possible, the difference of which from each of
543 26 difference of which from each of the former is always smaller than the difference between these
550 34 that it is a necessary maxim of reason to proceed always in accordance with such ideas
560 18 universe, though in the idea alone, can therefore always benefit reason and can never injure it
563 14 alone can the principle of purposive unity aid always in extending the employment of reason in
564 32 enterprise succeed or not, the idea remains always true in itself, and justified in its use
566 18 For it is always an idea only, which does not relate directly to a
568 26 by the legislation of our reason that we must always search for and surmise it; and it must always be
568 26 always search for and surmise it; and it must always be beneficial, and can never be harmful, to
570 20 has a certain natural attraction which it will always continue to possess, we have thought it advisable
575 21 because in this field its principles are always subject to the test of experience
577 32 or even in the single instance, though still always <a^priori> and by means of reason
583 29 empirically, that is, <a^posteriori> (although always in accordance with these concepts as rules of an
586 33 the completeness of the analysis of my concept is always in doubt, and a multiplicity of suitable examples
587 10 A concept which I have invented I can always define; for since it is not given to me either by
588 20 For this reason mathematical science must always begin, and it can always begin, with the
588 21 science must always begin, and it can always begin, with the definition
589 25 instance, in the proposition that three points always lie in a plane
589 33 intuitive principles, that is, from axioms; and always require a deduction
590 33 do without this advantage, inasmuch as it has always to consider the universal <in abstracto> (by
592 11 not however directly from concepts alone, but always only indirectly through relation of these
592 26 of proof, and that in this experience it must always itself be presupposed
592 33 Nevertheless its method can always be <systematic>
593 16 has no dictatorial authority; its verdict is always simply the agreement of free citizens, of whom
593 21 never refuse to submit to criticism, it does not always have cause to fear it
595 34 We are always in a position to accept these propositions
596 5 turning this argument upon ourselves, since we always have in reserve the subjective maxim of reason
596 35 But there can be no manner of doubt that it is always best to grant reason complete liberty, both of
596 39 by the extension of its speculations, and will always suffer when outside influences intervene to
598 21 enquiries, in a word, if they show reason, reason always stands to gain
604 1 to that which is here recommended, provided always that the teaching is based on thorough
606 12 experience teaches me that wherever I may go, I always see a space around me in which I could proceed
609 6 dogmatic attempts of reason are facts, and it is always of advantage to submit them to the censorship of
610 38 of the objects of actual experience, which is always empirical
613 6 the strict surveillance of reason, there must always previously be something that is completely
615 30 existences is found to be difficult, there is always at hand a transcendental ground of explanation
618 2 But the opposing party we must always look for in ourselves
622 4 the common sense of mankind -- an expedient which always is a sign that the cause of reason is in
623 10 If this precaution be always observed, if before attempting any proof, we
624 19 of transcendental propositions, however, we start always from <one> concept only, and assert the synthetic
625 15 For had he one that yielded -- as must always be required in matters of pure reason
625 26 that its proofs must never be <apagogical>, but always <ostensive>
625 36 over the direct proofs, that contradiction always carries with it more clearness of representation
628 6 by which those who reason dogmatically have always held their admirers
632 4 three propositions are for speculative reason always transcendent, and allow of no immanent employment
643 28 and reliable transcendental insight (for that has always been lacking)
643 33 Thus it is always only to pure reason, though only in its practical
646 8 and are no longer deceived by it, although always still in some degree liable to come under its
648 18 Thus pragmatic belief always exists in some specific degree, which, according
649 20 the <theology> of nature (physico-theology) must always necessarily give rise
650 6 which we encounter, although in the end we always inevitably return to it
657 26 certain actually existing attempts at philosophy, always, however, reserving the right of reason to
657 35 philosophy, a <conceptus cosmicus>, which has always formed the real basis of the term 'philosophy'
658 29 ancients in their use of the term 'philosopher' always meant, more especially, the <moralist>; and even
661 20 only through the construction which has indeed always been in a manner felt but could never be defined
661 27 as they were of the path to be taken, they have always been at odds with one another as regards the
664 1 we to regard <empirical psychology>, which has always claimed its place in metaphysics, and from which
664 30 cannot be the foundation of religion, it must always continue to be a bulwark of it, and that human
664 39 nature but by its accidental effects, we shall always return to metaphysics as to a beloved one with
AM 128
010 10 for only through magical devices, in which I am no adept
010 25 While I am saying this I can fancy that I detect in the face
012 21 out that the objective deduction with which I am here chiefly concerned retains its full force
020 5 In my present remarks I am referring to natural science only in so far as it
020 38 I am not, in my choice of examples, tracing the exact
022 36 In the former case, I am again in the same perplexity as to how I can know
034 38 this proof it will probably be objected, that I am immediately conscious only of that which is in me
034 42 But through inner <experience> I am conscious of <my existence> in time (consequently
035 34 of my existence, in the representation 'I am', which accompanies all my judgments and acts of
036 20 in general is to be possible at all; that is, I am just as certainly conscious that there are things
036 21 me, which are in relation to my sense, as I am conscious that I myself exist as determined in
037 7 year), and I must be careful with my time if I am to succeed in my proposed scheme of providing a
050 7 and in doing so I attach it synthetically, and am therefore extending my knowledge
050 16 Upon what, then, am I to rely, when I seek to go beyond the concept A
052 22 If this be demurred to, I am willing to limit my statement to <pure>
088 39 and not in those objects in themselves, I am not saying that bodies merely <seem> to be
115 16 in connection with the doctrine of method which I am propounding
130 2 Certainly, once I am in possession of pure concepts of understanding
145 15 that I can say of all perceptions that I am conscious of them
153 21 As <my> representations (even if I am not conscious of them as such) they must conform
153 35 I <conjoin> one representation with another, and am conscious of the synthesis of them
154 12 a self as I have representations of which I am conscious to myself
155 11 I am conscious of the self as identical in respect of
155 15 This amounts to saying, that I am conscious to myself <a^priori> of a necessary
157 14 whose pure apperception, in the representation 'I am', nothing manifold is given
163 33 For I have not then shown that the object which I am thinking through my pure concept is even so much
167 26 as an object that is <thought>, in so far as I am given to myself [as something other or] beyond
167 29 phenomena, only as I appear to myself, not as I am to the understanding" -- these are questions that
168 23 the synthetic original unity of apperception, I am conscious of myself, not as I appear to myself
168 24 of myself, not as I appear to myself, nor as I am in myself, but only that I am
168 25 to myself, nor as I am in myself, but only that I am
169 5 Accordingly I have no <knowledge> of myself as I am but merely as I appear to myself
169 18 respect of the manifold which it has to combine I am subjected to a limiting condition (entitled inner
169 27 is already given thereby, but the mode in which I am to determine this existence, that is, the
169 33 which gives the <determining> in me (I am conscious only of the spontaneity of it) prior to
175 14 that is to say, necessarily, but only that I am so constituted that I cannot think this
199 25 are equal, are analytic propositions; for I am immediately conscious of the identity of the
202 14 All knowledge by means of which I am enabled to know and determine <a^priori> what
203 32 I touch on only in passing; for with causality I am not at present dealing
218 24 Thus I am really connecting two perceptions in time
219 4 I am conscious only that my imagination sets the one
220 21 What, then, am I to understand by the question: how the manifold
244 13 that is indubitably certain, namely, that 'I am'
245 6 I am conscious of my own existence as determined in
246 4 Certainly, the representation 'I am', which expresses the consciousness that can
262 1 But not only am I ignorant of any conditions under which this
288 26 of the one and the concept of the other, I am only positing one and the same thing in different
299 3 In the case of these latter, I am not referring to the <transcendental> employment
315 25 But I am in pursuit of a concept (in this case, the
319 9 viewed as an object of pure understanding, I am saying a <great deal>, but as regards its
319 12 of its actuality under empirical conditions, I am for the same reason saying <very little>, in that
329 17 'I', as thinking, am an object of inner sense, and am called 'soul'
329 17 as thinking, am an object of inner sense, and am called 'soul'
329 21 'rational doctrine of the soul', inasmuch as I am not here seeking to learn in regard to the soul
332 3 for it is only of knowledge that I can say that I am thereby thinking something
333 12 I, as a thinking being, am the <absolute subject> of all my possible
333 15 Therefore I, as thinking being (soul), am <substance>
333 32 But what use am I to make of this concept of a substance
336 27 as it were, my own subject for the object I am seeking to consider (which does not occur in any
337 12 The proposition, '<I am simple>', must be regarded as an immediate
337 16 '<I am simple>' means nothing more than that this
338 4 The proposition, 'I am substance', signifies, as we have found, nothing
338 6 and I may therefore legitimately say: 'I am a simple substance', that is, a substance the
341 21 Now I am an object of inner sense, and all time is merely
341 30 more than that in the whole time in which I am conscious of myself, I am conscious of this time
341 30 whole time in which I am conscious of myself, I am conscious of this time as belonging to the unity
341 33 time is in me, as individual unity, or that I am to be found as numerically identical in all this
345 11 I am not, therefore, in a position to <perceive>
346 34 There can be no question that I am conscious of my representations; these
354 25 if, while freely confessing my own ignorance, I am yet in a position to repel the dogmatic assaults
363 32 If I am to declare a thing to be a substance in the
366 36 again corresponds to the category of reality I am not yet in a position to explain
367 2 we find that the single representation, 'I am', governs them all
368 18 conscious of myself as thinking, but only when I am conscious of the intuition of myself as
369 1 (1) In all judgments I am the <determining> subject of that relation which
369 6 but it does not mean that I, as <object>, am for myself a <self-subsistent> being or
369 29 proposition, that in all the manifold of which I am conscious I am identical with myself, is likewise
369 30 in all the manifold of which I am conscious I am identical with myself, is likewise implied in the
375 25 I am far from allowing any serviceableness or validity
380 23 In so doing I am confusing the possible <abstraction> from my
381 35 I thereby represent myself to myself neither as I am nor as I appear to myself
382 7 of myself simply as thinking, then since I am not considering how my own self may be given in
382 10 in the consciousness of myself in mere thought I am the <being itself>, although nothing in myself is
399 10 I am aware that attempts have been made to evade this
399 24 by the philosophers of the Leibnizian school, I am entirely satisfied
405 5 a whole as necessarily made up of simple parts I am referring only to a substantial whole that is
406 21 Moreover I am here speaking only of the simple in so far as it
406 36 As I am seeking to prove the [existence of] simple
422 36 but what is divisible and transitory; whether I am free in my actions or, like other beings, am led
422 37 I am free in my actions or, like other beings, am led by the hand of nature and of fate; whether
433 25 I am not, of course, here referring to those questions
456 6 to the magnitude of the empirical regress am I in a position to make for myself a concept of
501 21 is very far from sufficing to show whether I am still thinking anything in the concept of the
503 22 of its object: but the contrary assertion I am for the moment willing to allow)
512 34 make this inference (as I must concede, if I am to avoid admitting the ontological proof), I have
512 36 in the new way that I have been following, and am back again at my starting-point
513 34 beings, should, as it were, say to itself: 'I am from eternity to eternity, and outside me there
513 36 save what is through my will, <but whence then am I>
515 20 save by assuming a necessary being and yet am never in a position to <begin> with such a being
515 21 If I am constrained to think something necessary as a
515 22 necessary as a condition of existing things, but am unable to think any particular thing as in itself
554 9 existing, since no concepts through which I am able to think any object as determined suffice
555 13 of the greatest possible unity of experience, I am quite in order in thinking a being which I
555 16 For I do not seek, nor am I justified in seeking, to know this object of my
557 17 If I am to investigate the properties with which a
575 32 I am well aware that in the terminology of the Schools
580 7 For I must not restrict my attention to what I am actually thinking in my concept of a triangle
582 22 mathematical, as in the concept of a triangle, I am in a position to construct the concept, that is
595 20 On the contrary, I am certain that this will never happen
599 35 I am sorry to observe the same disingenuousness
602 18 of a future life, and the existence of God, I am eager to read the book, for I expect him by his
602 21 Already, before having opened it, I am perfectly certain that he has not justified any
602 22 his specific claims; not because I believe that I am in possession of conclusive proofs of these
605 34 my ignorance is absolutely necessary, and that I am therefore absolved from all further enquiry
606 16 is a sphere and that its surface is spherical, I am able even from a small part of it, for instance
606 20 superficial area of the earth; and although I am ignorant of the objects which this surface may
616 22 as hypotheses, but as dogmas proved <a^priori>, I am not at present concerned with them, save to
621 13 If I am to pass <a^priori> beyond the concept of an
622 8 proved is an assertion of pure reason, and if I am therefore proposing to pass beyond my empirical
624 10 If I am inferring not from concepts but from the
637 2 I am justified in making this assumption, in that I
649 1 appearances exhibited by the world, but rather am bound so to employ my reason as if everything
649 15 nothing decisive can be cited against it, that I am saying much too little if I proceed to declare
649 31 holding of the belief as an hypothesis which I am justified in assuming, I should thereby be
649 34 and of the character of another world than I am really in a position to supply
650 19 the existence of God and in a future life, and I am certain that nothing can shake this belief, since
650 35 but 'I <am> morally certain, etc
655 29 the whole higher faculty of knowledge, and am therefore contrasting the rational with the
AMAZEMENT 1
519 20 our judgment of the whole resolves itself into an amazement which is speechless, and only the more eloquent
AMBIGUITIES 3
289 16 it therefore falls, together with all the ambiguities (in the employment of the understanding) that
361 12 objects, and so revolve in a perpetual circle of ambiguities and contradictions
395 32 to obtain instruction regarding the defects and ambiguities of their laws
AMBIGUITY 2
267 11 At the very outset, however, we come upon an ambiguity which may occasion serious misapprehension
317 2 we cannot dispense, and which yet, owing to an ambiguity that attaches to it through long-standing misuse
AMBIGUOUS 7
053 32 the judgment is therefore analytic, is merely the ambiguous character of the terms used
123 9 sensible intuition, that concept also they render ambiguous; and this, indeed, is why we have already found a
235 22 The word community is in the German language ambiguous
301 19 The term 'principle' is ambiguous, and commonly signifies any knowledge which can
311 12 changes according to time and circumstance, an ambiguous monstrosity not admitting of the formation of any
326 7 we have been able to rescue them from their ambiguous position, to determine their origin, and at the
348 14 The expression '<outside us>' is thus unavoidably ambiguous in meaning, sometimes signifying what <as thing
AMBITIONS 1
005 22 Whoever limiting his worldly ambitions finds satisfaction in the speculative life has in
AMBITIOUS 1
650 23 Thus even after reason has failed in all its ambitious attempts to pass beyond the limits of all
AMENDED 1
449 36 the principle of pure reason has to be amended in these terms; and it then preserves its
AMENDING 1
603 3 of applying and, in this or that respect, amending the principles of my Critique, while at the same
AMIDST 3
428 25 which it can propound, wandering as it does amidst mere ideas, about which no one knows anything
499 27 And thus, in all peoples, there shine amidst the most benighted polytheism some gleams of
543 34 combines these two laws by prescribing that even amidst the utmost manifoldness we observe homogeneity in
AMONG 67
019 4 history of human reason extends, <mathematics>, among that wonderful people, the Greeks, had already
019 10 I believe that it long remained, especially among the Egyptians, in the groping stage, and that the
019 21 the reputed author of even the least important among the geometrical demonstrations, even of those
021 25 groping, and, what is worst of all, a groping among mere concepts
032 1 which, sooner or later, is sure to break out even among the masses, as the result of the disputes in
035 1 and besides, I have not found among competent and impartial critics any
055 20 Among philosophers, David Hume came nearest to
?????{LOTS OF MISSING TEXT??}
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105 26 concept which holds of many representations, and among them of a given representation that is
105 33 Accordingly, all judgments are functions of unity among our representations; instead of an immediate
110 17 same time, like the indication of a false road among the number of all those roads that can be taken
114 23 Aristotle's list also enumerates among the original concepts some derivative concepts
118 8 of the understanding which, though not enumerated among the categories, must, on their view, be ranked as
118 12 They are propounded in the proposition, so famous among the Schoolmen, <quodlibet ens est unum
120 24 Now among the manifold concepts which form the highly
124 18 altogether empty, and have no object anywhere among appearances
124 36 continually presents examples of such regularity among appearances and so affords abundant opportunity
133 30 synthesis of the imagination is to be counted among the transcendental acts of the mind
158 35 inferences (<consequentiae immediatae>) among the premisses of a pure syllogism, the appearance
197 10 in their relation to inner sense (all differences among the given representations being ignored)
216 26 radical, this category has to be assigned a place among the categories of relation, but rather as the
227 30 The principle of the causal connection among appearances is limited in our formula to their
230 9 creation, and that cannot be admitted as an event among appearances since its mere possibility would
251 7 to omit nothing which is ordinarily reckoned among the concepts of understanding
280 29 through the connection of their determinations among themselves -- were thus, on this view, possible as
283 23 concepts (whether the object is to be reckoned among appearances or things in themselves), it
286 33 is nothing but a phantom; for matter is not among the objects of pure understanding, and the
287 35 are not included as things-in-themselves among the objects of pure understanding, they are yet
291 29 it are inward only in a comparative sense), but among these relations some are self-subsistent and
295 9 like noumena, which cannot be reckoned among the possibilities, although they must not for
296 3 (4), in that the former is not to be counted among possibilities because it is mere fiction
325 16 that a certain connection and unity is evident among the transcendental ideas themselves, and that by
333 18 Logic we have shown that pure categories, and among them that of substance, have in themselves no
335 17 of several actions or accidents, distributed among the plurality of the substances
335 27 the single words of a verse), distributed among different beings, never make up a whole thought
336 32 of the thought could be divided and distributed among many subjects, the subjective '<I>' can never be
338 40 beings, <as such>, can never be found by us among outer appearances, and that their thoughts
356 14 us, on the other hand, the effects are thoughts, among which is not to be found any relation of place
370 4 of a thinking being, from other things outside me--among them my body -- is likewise an analytic
429 22 influence in the general life or any real favour among the multitude
439 3 Among the puzzles propounded in the ancient dialectical
462 15 overlooking an essential distinction that obtains among the objects, that is, among those concepts of
462 15 that obtains among the objects, that is, among those concepts of understanding which reason
463 32 Understanding does not admit <among appearances> any condition which can itself be
470 3 always existed, but must have <happened>, and <among the appearances> must have a cause by which it in
470 26 Among the causes in the [field of] appearance there
471 23 assumption should be a mere fiction, that some among the natural causes have a faculty which is
496 22 as its basis), but solely in order to find among its various concepts that concept which is in no
505 4 take the subject (God) with all its predicates (among which is omnipotence), and say 'God is', or
509 36 necessary being must have, that is, which among all possible things contains in itself the
510 20 do so, we must abandon all experience and search among pure concepts to discover whether any one of them
513 1 the same time designates an individual as being among the things that are possible
513 5 of a necessary being but wanted to know which among all [existing] things is to be identified with
514 37 Why are we constrained to assume that some one among existing things is in itself necessary, and yet
516 12 for obtaining the greatest possible unity among appearances, as being their ultimate ground; and
536 17 Among the various kinds of unity which conform to the
539 24 If among the appearances which present themselves to us
540 17 This twofold interest manifests itself also among students of nature in the diversity of their ways
573 15 tongues, which inevitably gives rise to disputes among the workers in regard to the plan to be followed
600 34 and honesty are perhaps more likely to be found among its assailants than among its defenders
600 34 more likely to be found among its assailants than among its defenders
618 20 Thus for our complete equipment we require among other things the hypotheses of pure reason
660 33 For among empirical principles we can distinguish some that
661 30 science has been brought into contempt, first among outsiders, and finally even among themselves
661 30 contempt, first among outsiders, and finally even among themselves
667 11 may be regarded as the outstanding philosopher among the former, and <Plato> among the latter
667 11 philosopher among the former, and <Plato> among the latter
AMONGST 1
513 33 being, which we represent to ourselves as supreme amongst all possible beings, should, as it were, say to
AMOUNT 11
104 16 to similarities, and in series according to the amount of their contents, from the simple on to the more
118 10 This, however, would amount to an increase in the number of the categories
142 20 become conscious of them, this would practically amount to the admission of their non-existence
206 30 varies only in extensive magnitude, that is, in amount
207 6 without diminution of its extensive magnitude or amount, become smaller and smaller <in infinitum>
270 17 of sensibility is in me does not [by itself] amount to a relation of such representation to any
400 38 This does not, however, amount to an assertion of its possibility
430 20 and enquiring being should devote a certain amount of time to the examination of his own reason
446 37 then in spite of their opposition, which does not amount to a contradiction strictly so-called, both fall
590 16 no empirical grounds of proof can ever amount to apodeictic proof
655 21 which, at the present time, in view of the great amount of material that has been collected, or which can
AMOUNTED 1
595 6 had anything to say on the negative side which amounted to a positive ground for its negative contentions
AMOUNTING 1
619 38 the absence of empirical conditions as itself amounting to proof of the total impossibility of our belief
AMOUNTS 6
155 15 This amounts to saying, that I am conscious to myself
230 23 as, for instance, of the moving forces, or what amounts to the same thing, of certain successive
248 29 (that is, of things as appearances), or what amounts to the same thing, to the unity of understanding
317 6 Consequently its loss, or what amounts to the same thing, looseness in its employment
382 13 The proposition, 'I think', in so far as it amounts to the assertion, 'I <exist thinking>', is no
513 17 The whole problem of the transcendental ideal amounts to this: either, given absolute necessity, to
AMPHIBOLY 6
276 2 APPENDIX THE AMPHIBOLY OF CONCEPTS OF REFLECTION
281 12 NOTE TO THE AMPHIBOLY 0F CONCEPTS OF REFLECTION
282 15 are based on nothing better than a transcendental amphiboly, that is, a confounding of an object of pure
282 18 topic, and being therefore deceived by the amphiboly of the concepts of reflection, the celebrated
289 4 occasioning these false principles -- in the amphiboly of these concepts, is of great utility as a
435 28 to be at one with ourselves, and to avoid that amphiboly which transforms our idea into a supposed
AMPLIATIVE 2
048 31 from it; and they may therefore be entitled ampliative
051 14 Upon such synthetic, that is, ampliative principles, all our <a^priori> speculative
AMPLY 1
414 39 causes to a first beginning, due to freedom, is amply confirmed when we observe that all the
AMUSEMENT 1
014 31 similarly complete, a task which is rather an amusement than a labour
ANALOGA 1
552 19 They should be regarded only as analoga of real things, not as in themselves real things
ANALOGICAL 2
383 22 applying these concepts, in conformity with their analogical meaning when employed theoretically, to freedom
531 17 their consequences, we represent to ourselves as analogical with the dynamical realities of a thinking being
ANALOGIES 20
077 6 shape, we endeavour to make up for this want by analogies
078 31 space, must not, however, be illustrated by false analogies with sensation, because it is then assumed that
196 25 3 Analogies of experience
208 23 3 ANALOGIES OF EXPERIENCE
208 24 The principle of the analogies is: Experience is possible only through the
208 30 <The Analogies of Experience>
208 31 The general principle of the analogies is: All appearances are, as regards their
209 29 The general principle of the three analogies rests on the necessary <unity> of apperception
210 7 The analogies of experience, with which we are now to deal
211 6 In philosophy analogies signify something very different from what they
211 35 must be specially emphasised, namely, that these analogies have significance and validity only as principles
236 32 These, then, are the three analogies of experience
237 18 Our analogies therefore really portray the unity of nature in
237 23 Taken together, the analogies thus declare that all appearances lie, and must
237 33 Had we attempted to prove these analogies dogmatically; had we, that is to say, attempted
238 25 no one has so much as thought of the other two analogies, although use has always tacitly been made of
243 2 some actual perception, in accordance with the analogies of experience, which define all real connection
243 18 the principles of their empirical connection (the analogies)
243 21 perceptions and under the guidance of the analogies to make the transition from our actual perception
248 34 the principle of causality, and so belongs to the analogies of experience
ANALOGON 4
546 31 This analogon is the idea of the <maximum> in the division and
546 37 Thus the idea of reason is an analogon of a schema of sensibility; but with this
648 27 even in purely theoretical judgments there is an <analogon of practical> judgments, to the mental
651 20 good sentiments, but may still give rise to an analogon of these, namely, a powerful check upon the
ANALOGOUS 5
025 36 The change in point of view, analogous to this hypothesis, which is expounded in the
279 36 something which is either itself a <thinking> or analogous to thinking
491 31 all possible things, is proceeding in a manner analogous with its procedure in disjunctive syllogisms
552 26 standing to the sum of appearances in a relation analogous to that in which appearances stand to one another
554 35 in relation to this unity, such properties as are analogous to the concepts employed by the understanding in
ANALOGY 29
022 5 to imitate their procedure, so far as the analogy which, as species of rational knowledge, they
211 12 But in philosophy the analogy is not the equality of two <quantitative> but of
211 17 An analogy of experience is, therefore, only a rule
212 16 only according to what is no more than an analogy with the logical and universal unity of concepts
212 23 A FIRST ANALOGY <Principle of Permanence of Substance>
213 31 <Proof of this first Analogy>
218 2 B SECOND ANALOGY <Principle of Succession in Time, in accordance
230 5 coming to be, as was shown above in the <First Analogy>, does not concern substance, which does not come
233 6 C THIRD ANALOGY <Principle of Coexistence, in accordance with the
290 23 substratum is not only simple; it is likewise (in analogy with our inner sense) determined through
301 10 Following the analogy of concepts of understanding, we may expect that
342 29 If, then, in analogy with such bodies, we postulate substances such
379 26 If we judged according to <analogy with the nature> of living beings in this world
379 32 to its destiny in life -- if we judged by such an analogy we should have to regard man, who alone can
384 15 second type of dialectical argument follows the analogy of the <hypothetical> syllogisms
405 1 OBSERVATION ON THE SECOND ANALOGY
484 16 the only resource remaining to us is the use of analogy, by which we employ the concepts of experience in
521 32 probability, in accordance with the principles of analogy
521 34 too strictly in regard to its conclusion from the analogy between certain natural products and what our
522 10 all, we cannot here proceed more securely than by analogy with those purposive productions of which alone
522 25 of proof than those which are derived from the analogy with human art
525 22 of determining its object more precisely through analogy with nature, namely, as a being which, through
553 11 something we cannot think otherwise than on the analogy of a real substance that, in conformity with laws
554 36 Accordingly, in analogy with realities in the world, that is, with
566 10 this being, which is distinct from the world, in <analogy> with the objects of experience, the answer is
566 39 that we have thought this unknown being <by analogy> with an intelligence (an empirical concept); that
626 15 we admit the conclusion as holding according to analogy, namely, on the ground that if all the many
651 6 can, indeed, be supported by strong grounds of analogy, but not by such as must compel the most stubborn
658 30 even at the present day we are led by a certain analogy to entitle anyone a philosopher who appears to
ANALYSE 9
049 1 To meet with this predicate, I have merely to analyse the concept, that is, to become conscious to
053 3 merely thinking this union of 7 and 5; and I may analyse my concept of such a possible sum as long as I
054 34 For its business is not merely to analyse concepts which we make for ourselves <a^priori>
111 28 Before we can analyse our representations, the representations must
115 15 I shall proceed to analyse these concepts only so far as is necessary in
238 2 For through mere concepts of these things, analyse them as we may, we can never advance from one
426 28 from the objects of nature -- which he can analyse through observation and mathematics, and
578 39 He can analyse and clarify the concept of a straight line or of
582 15 Thus I might analyse my empirical concept of gold without gaining
ANALYSES 2
228 35 not be complicated through the introduction of analyses which aim only at the clarification, not at the
588 9 For since the definitions are analyses of given concepts, they presuppose the prior
ANALYSING 3
103 11 understanding alone, as their birthplace, and by analysing the pure use of this faculty
176 16 which can be discovered <a^priori>, simply by analysing the actions of reason into their components
375 16 existence as given, and therefore modality, and analysing it in order to ascertain its content, and so to
ANALYSIS 45
014 30 still remain the further work of making their <analysis> similarly complete, a task which is rather an
024 33 The <analysis of the metaphysician> separates pure <a^priori>
047 29 part of the business of our reason consists in analysis of the concepts which we already have of objects
047 30 This analysis supplies us with a considerable body of knowledge
047 36 of our previously possessed concepts, but only an analysis of them
048 30 not been in any wise thought in it, and which no analysis could possibly extract from it; and they may
050 28 By prior analysis I can apprehend the concept of body through the
052 6 the notice of those who are engaged in the analysis of human reason, and is, indeed, directly opposed
053 20 twist our concepts, we could never, by the mere analysis of them, and without the aid of intuition
053 27 and cannot be derived, through any process of analysis, from the concept of the straight line
057 34 in any such attempted system, namely, the mere analysis of the concepts that inhere in our reason
057 37 For such a purpose, the analysis of concepts is useless, since it merely shows
059 16 We have to carry the analysis so far only as is indispensably necessary in
060 19 it would also have to contain an exhaustive analysis of the whole of <a^priori> human knowledge
060 23 But it is not required to give an exhaustive analysis of these concepts, nor a complete review of those
060 25 demand would be unreasonable, partly because this analysis would not be appropriate to our main purpose
060 27 as there is no such uncertainty in regard to analysis as we encounter in the case of synthesis, for the
060 31 responsibility for the completeness of such an analysis and derivation, when in view of our purpose we
060 32 The analysis of these <a^priori> concepts, which later we
061 7 to that latter science; for it carries the analysis only so far as is requisite for the complete
103 5 'analytic of concepts' I do not understand their analysis, or the procedure usual in philosophical
111 10 it is to transform into concepts by process of analysis
111 30 <content> no concepts can first arise by way of analysis
111 33 be crude and confused, and therefore in need of analysis
112 19 By means of analysis different representations are brought under one
152 5 combination, and that is dissolution, namely, <analysis>, which appears to be its opposite, yet always
152 9 the understanding> can anything that allows of analysis be given to the faculty of representation
183 29 may not be further delayed by a dry and tedious analysis of the conditions demanded by transcendental
228 38 Such an analysis has already, indeed, been developed in
282 38 understanding, since, owing to its usual lack of analysis, it introduces a certain admixture of
287 12 Through observation and analysis of appearances we penetrate to nature's inner
369 37 No mere analysis of the proposition 'I think' will suffice to
370 12 The analysis, then, of the consciousness of myself in thought
460 29 whole is itself again so organised that, in the analysis of the parts to infinity, still other organised
503 38 possible experience, and not on the principle of analysis (the law of contradiction)
530 16 of its object is never, by any process of analysis, discoverable within it; for the knowledge of the
580 3 propositions, which can be produced by mere analysis of concepts (in this the philosopher would
586 31 obscure representations, which we overlook in our analysis, although we are constantly making use of them in
586 33 of the concept, the completeness of the analysis of my concept is always in doubt, and a
587 6 entertaining doubts as to the completeness of the analysis
588 2 and that while the former can be obtained only by analysis (the completeness of which is never
588 14 a few characteristics, derived from an incomplete analysis, without having yet reached the complete
588 35 use can still be made of the elements obtained by analysis so far as they go, defective definitions, that is
589 11 never be quite certain of the completeness of the analysis
660 9 What the chemist does in the analysis of substances, and the mathematician in his
ANALYTIC 101
011 39 in the second chapter of the Transcendental Analytic under the title <Deduction of the Pure Concepts
048 10 IV. THE DISTINCTION BETWEEN ANALYTIC AND SYNTHETIC JUDGMENTS
048 20 In the one case I entitle the judgment analytic, in the other synthetic
048 20 Analytic judgments (affirmative) are therefore those in
048 32 instance, 'All bodies are extended', this is an analytic judgment
049 4 The judgment is therefore analytic
049 9 For it would be absurd to found an analytic judgment on experience
049 25 that through analytic judgments our knowledge is not in any way
050 22 and from this concept analytic judgments may be obtained
051 16 speculative knowledge must ultimately rest; analytic judgments are very important, and indeed
052 26 that the proposition 7 + 5 = 12 is a merely analytic proposition, and follows by the principle of
053 23 is any fundamental proposition of pure geometry analytic
053 32 our concept, and that the judgment is therefore analytic, is merely the ambiguous character of the terms
054 9 by the geometrician, are, indeed, really analytic, and rest on the principle of contradiction
054 28 The proposition is not, therefore, analytic, but synthetic, and yet is thought <a^priori>
055 16 problem, and perhaps even the distinction between analytic and synthetic judgments, has never previously
057 33 For the analytic part in any such attempted system, namely, the
059 14 both kinds of <a^priori> knowledge, the analytic no less than the synthetic, it is, so far as our
085 40 it is evident that from mere concepts only analytic knowledge, not synthetic knowledge, is to be
097 7 III THE DIVISION OF GENERAL LOGIC INTO ANALYTIC AND DIALECTIC
098 30 part of logic, which may therefore be entitled <analytic>, yields what is at least the negative touchstone
100 3 OF TRANSCENDENTAL LOGIC INTO TRANSCENDENTAL ANALYTIC AND DIALECTIC
100 14 which no object can be thought, is transcendental analytic
100 26 Since, properly, this transcendental analytic should be used only as a canon for passing
102 3 LOGIC FIRST DIVISION TRANSCENDENTAL ANALYTIC
102 4 TRANSCENDENTAL analytic consists in the dissection of all our <a^priori>
103 1 TRANSCENDENTAL ANALYTIC BOOK I ANALYTIC OF CONCEPTS
103 3 TRANSCENDENTAL ANALYTIC BOOK I ANALYTIC OF CONCEPTS
103 4 By 'analytic of concepts' I do not understand their analysis
104 1 ANALYTIC OF CONCEPTS CHAPTER I THE CLUE TO THE DISCOVERY
119 30 in the hypothesis, and so in an <a^posteriori> analytic manner give us back and accord with what has
120 1 ANALYTIC OF CONCEPTS CHAPTER II THE DEDUCTION OF THE PURE
154 1 In other words, the <analytic> unity of apperception is possible only under the
154 25 The analytic unity of consciousness belongs to all general
154 30 synthetic unity can I represent to myself the analytic unity
154 35 representations, before I can think in it the analytic unity of consciousness, which makes it a
155 1 itself, indeed, an identical, and therefore analytic, proposition; nevertheless it reveals the
157 4 of all thought, it is, as already stated, itself analytic
176 1 TRANSCENDENTAL ANALYTIC BOOK II THE ANALYTIC OF PRINCIPLES
176 3 TRANSCENDENTAL ANALYTIC BOOK II THE ANALYTIC OF PRINCIPLES
176 9 the general title of understanding, logic in its analytic deals with <concepts, judgments>, and
176 14 it can comprehend the canon of reason in its analytic portion
176 25 not belong to the <logic of truth, i.e.> to the Analytic
177 3 valid and correct employment; they belong to its analytic portion
177 8 cannot find place in a canon such as the analytic is intended to contain
177 9 The <Analytic of Principles> will therefore be a canon solely
180 2 TRANSCENDENTAL DOCTRINE OF JUDGMENT (OR ANALYTIC OF PRINCIPLES)
188 2 TRANSCENDENTAL DOCTRINE OF JUDGMENT (OR ANALYTIC OF PRINCIPLES)
189 17 We shall also have to treat of the principle of analytic judgments, in so far as it stands in contrast
189 26 Section 1 THE HIGHEST PRINCIPLE OF ALL ANALYTIC JUDGMENTS
190 13 For, if <the judgment is analytic>, whether negative or affirmative, its truth can
190 22 and completely sufficient <principle of all analytic knowledge>; but beyond the sphere of analytic
190 22 all analytic knowledge>; but beyond the sphere of analytic knowledge it has, as a <sufficient> criterion of
191 22 no unlearned man is learned, the proposition is analytic, since the property, unlearnedness, now goes to
191 28 namely, in order that the nature of an analytic proposition be clearly expressed through it
192 8 In the analytic judgment we keep to the given concept, and seek
199 25 taken from equals the remainders are equal, are analytic propositions; for I am immediately conscious of
199 33 The assertion that 7 + 5 is equal to 12 is not an analytic proposition
199 37 the two numbers is not to the point, since in the analytic proposition the question is only whether I
229 14 procedure, which deals with concepts in purely analytic fashion, this question would be completely
254 17 a thing is assumed to be contingent, it is an analytic proposition to say that it has a cause
257 2 TRANSCENDENTAL DOCTRINE OF JUDGMENT (ANALYTIC OF PRINCIPLES)
257 28 answer to these questions in the course of the Analytic, a summary statement of its solutions may
264 8 Accordingly the Transcendental Analytic leads to this important conclusion, that the most
264 19 give place to the modest title of a mere Analytic of pure understanding
274 32 An analytic proposition carries the understanding no further
275 12 mediation, the concepts which have no logical (analytic) affinity may be brought into connection with one
284 3 It is only an analytic rule for the comparison of things through mere
294 27 Before we leave the Transcendental Analytic we must add some remarks which, although in
297 12 accordingly, is not to be separated from the analytic part of logic
315 5 The Transcendental Analytic has shown us how the mere logical form of our
325 38 which must necessarily precede it the <analytic>, or reverse order, is better adapted to the
336 5 of the thinking being', cannot be treated as analytic
363 3 For the answer has to be synthetic -- an analytic answer will perhaps explain what is meant by
369 16 the very concept of thought, and is therefore an analytic proposition
369 31 in the concepts themselves, and is therefore an analytic proposition
370 5 outside me--among them my body -- is likewise an analytic proposition; for <other> things are such as I
375 26 to such fancies; and as the principles of our Analytic have sufficiently demonstrated, no other than an
381 16 which the reader, after what has been said in the Analytic regarding fundamental powers and faculties, will
433 26 to those questions of the Transcendental Analytic which concern the deduction of our pure knowledge
444 1 The above proposition is thus analytic, and has nothing to fear from a transcendental
466 26 is an established principle of the Transcendental Analytic, and allows of no exception
488 23 concept of a thing, and not simply a principle of analytic representation in reference merely to one of two
494 4 from the discussions in the Transcendental Analytic
504 4 it may be, is allowed as possible) <exists>, an analytic or a synthetic proposition
504 5 If it is analytic, the assertion of the existence of the thing adds
504 21 This is a feature which is found only in analytic propositions, and is indeed precisely what
504 23 and is indeed precisely what constitutes their analytic character
506 39 The analytic criterion of possibility, as consisting in the
529 24 all those proofs which have been given in the Analytic, rather than allow himself to be robbed of his
532 6 what we have already proved in the Transcendental Analytic, namely, that all those conclusions of ours which
546 4 In the Transcendental Analytic we have distinguished the <dynamical> principles
569 35 examination, as carried out in the Transcendental Analytic, of all propositions which may seem to extend our
580 2 We are not here concerned with analytic propositions, which can be produced by mere
582 5 in the concept, the judgment would be merely analytic, serving only as an explanation of the thought
589 6 Analytic definitions, on the other hand, may err in many
590 1 In the Analytic I have indeed introduced some axioms of intuition
591 30 Analytic judgments really teach us nothing more about the
624 26 In the Transcendental Analytic, for instance, we derived the principle that
630 3 Thus general logic, in its analytic portion, is a canon for understanding and reason
630 6 The transcendental analytic has similarly been shown to be the canon of the
ANALYTICAL 6
027 18 is, an appearance -- all this is proved in the analytical part of the Critique
066 28 attempt made by Baumgarten, that admirable analytical thinker, to bring the critical treatment of the
112 38 same operations by which in concepts, by means of analytical unity, it produced the logical form of a judgment
177 24 the sole task that remains to it is to give an analytical exposition of the form of knowledge [as
333 17 In the analytical part of the Transcendental Logic we have shown
447 30 <dialectical>, and that of contradictories <analytical>
ANALYTICALLY 8
050 1 the start I can apprehend the concept of body analytically through the characters of extension
054 35 <a^priori> of things, and thereby to clarify them analytically, but to extend our <a^priori> knowledge
059 29 of its knowledge -- may be carried into execution, analytically as well as synthetically
152 32 identical, and whether, therefore, one can be analytically thought through the other, is not a question that
239 30 are not to have a purely logical significance, analytically expressing the form of <thought>, but are to
306 32 is obviously <synthetic>; the conditioned is analytically related to some condition but not to the
375 13 If, on the other hand, we should proceed <analytically>, starting from the proposition 'I think', as a
505 22 For the object, as it actually exists, is not analytically contained in my concept, but is added to my
ANARCHY 1
008 6 through intestine wars gave way to complete anarchy; and the <sceptics>, a species of nomads
ANATOMIST 1
561 3 For although an anatomist can be convicted of error when he assigns to some
ANCESTOR 1
452 22 at the same time obliged, in the case of every ancestor, to search further for progenitors, though not
ANCESTORS 2
452 18 the men now living, through the series of their ancestors, <in infinitum>; or can we only say that, so
453 1 On the other hand, since the series of ancestors of any given man is not given in its absolute
ANCHOR 1
585 20 therefore becomes necessary to cut away the last anchor of these fantastic hopes, that is, to show that
ANCIENT 8
008 5 as the legislation still bore traces of the ancient barbarism, her empire gradually through intestine
008 21 Metaphysics has accordingly lapsed back into the ancient time-worn dogmatism, and so again suffers that
342 22 Although the dictum of certain ancient schools, that everything in the world is <in a
429 31 be found beyond every state of the world a more ancient state, in every part yet other parts similarly
439 3 Among the puzzles propounded in the ancient dialectical Schools was the question, whether, if
561 33 This was the title given by the ancient dialecticians to a sophistical argument, which
655 22 or which can be obtained from the ruins of ancient systems, is not only possible, but would not
666 16 gross the religious concepts generated by the ancient practices which still persisted in each community
ANCIENTS 9
051 26 If it had occurred to any of the ancients even to raise this question, this by itself would
067 29 approximating to the language and sense of the ancients, in their far-famed division of knowledge into
097 23 into absurd answers, thus presenting, as the ancients said, the ludicrous spectacle of one man milking
099 12 various were the significations in which the ancients used 'dialectic' as the title for a science or
118 6 In the transcendental philosophy of the ancients there is included yet another chapter containing
215 34 posse reverti>, were two propositions which the ancients always connected together, but which are now
254 29 From this the ancients did not, however, infer its contingency
273 15 a meaning altogether different from that of the ancients -- a meaning which is easily understood, but which
658 28 has over all other occupations of reason, the ancients in their use of the term 'philosopher' always
ANEW 5
008 10 were unable to prevent its being established ever anew, although on no uniform and self-consistent plan
009 6 It is a call to reason to undertake anew the most difficult of all its tasks, namely, that
236 1 that is, experience, would have to begin entirely anew with each new object, without the least
257 14 shores, deluding the adventurous seafarer ever anew with empty hopes, and engaging him in enterprises
604 29 the heroes in Valhalla, to disport themselves anew in the bloodless contests
ANGLE 7
200 9 so can be made to meet at any and every possible angle
298 16 different directions that enclose, as it were, an angle -- and to resolve this composite action into the
578 35 relation the sum of its angles bears to a right angle
578 39 clarify the concept of a straight line or of an angle or of the number three, but he can never arrive
579 8 He then divides the external angle by drawing a line parallel to the opposite side
579 10 that he has thus obtained an external adjacent angle which is equal to an internal angle -- and so on
579 11 adjacent angle which is equal to an internal angle -- and so on
ANGLES 18
167 6 of space save by <setting> three lines at right angles to one another from the same point
200 27 as that of the infinite divisibility of lines or angles, must be given up
303 20 bounded by three straight lines there are three angles, is known immediately; but that the sum of these
303 21 is known immediately; but that the sum of these angles is equal to two right angles, is merely inferred
303 22 the sum of these angles is equal to two right angles, is merely inferred
501 30 as, for instance, that a triangle has three angles, is absolutely necessary, has been taken as
502 1 The above proposition does not declare that three angles are absolutely necessary, but that, under the
502 3 (that is, that a triangle is given), three angles will necessarily be found in it
502 22 To posit a triangle, and yet to reject its three angles, is self-contradictory; but there is no
502 24 in rejecting the triangle together with its three angles
577 27 instance, the magnitude of the sides and of the angles), which are quite indifferent, as not altering the
578 35 out, in his own way, what relation the sum of its angles bears to a right angle
578 37 by three straight lines, and possessing three angles
579 4 Since he knows that the sum of two right angles is exactly equal to the sum of all the adjacent
579 4 is exactly equal to the sum of all the adjacent angles which can be constructed from a single point on a
579 7 one side of his triangle and obtains two adjacent angles, which together are equal to two right angles
579 7 angles, which together are equal to two right angles
580 14 proposition (based on the measurement of the angles), which would not have universality, still less
ANIMAL 12
132 25 sometimes into this and sometimes into that animal form, if the country on the longest day were
183 2 can delineate the figure of a four-footed animal in a general manner, without limitation to any
313 5 A plant, an animal, the orderly arrangement of the cosmos
465 12 affected, i.e.> by sensuous motives; it is <animal (arbitrium brutum>), if it can be
472 19 In lifeless, or merely animal, nature we find no ground for thinking that any
561 4 of error when he assigns to some member of an animal body an end which it can be clearly shown not to
561 13 and with general approval, that everything in an animal has its use, and subserves some good purpose
563 3 or only the organisation of the vegetable and animal kingdoms, but make this systematic unity of
618 39 while indeed furthering the sensible and animal life, it would because of this very fact have to
619 2 The dependence of the animal and sensible upon the bodily constitution would
633 17 A will is purely <animal (arbitrium brutum>), which cannot be determined
653 30 It is thus like an animal body, the growth of which is not by the addition
ANIMALITY 2
331 12 is, as soul (<anima>), and as the ground of <animality>
354 35 soul with an organised body, <i.e.> concerning animality and the state of the soul in the life of man; (2)
ANIMALS 1
548 4 regard to the characteristic properties of men, animals, or plants -- even of bodies in the mineral realm
ANNIHILATE 1
516 26 such an existence; on the contrary it can always annihilate it in thought, without contradiction; absolute
ANNIHILATION 1
372 32 a process of vanishing, which would be a true annihilation, by showing that a simple being cannot cease to
ANNOUNCE 1
284 19 Although Herr von Leibniz did not indeed announce the above proposition with all the pomp of a new
ANNOUNCES 2
322 17 This is a requirement of reason, which announces its knowledge as being determined <a^priori> and
367 4 the pure formula of all my experience in general announces itself as a universal proposition valid for all
ANNULLED 1
246 40 by the faculty of imagination, would itself be annulled
ANNULLING 1
618 7 have never become superannuated, in order that by annulling them we may establish a permanent peace
ANOTHER 234
015 6 may be the more easily compared with one another
029 14 no obstacle in the way of a free act (viewed in another relation) likewise conforming to the mechanism of
033 17 all previous times, have no right to reproach one another
037 22 from their contexts, and compare them with one another, apparent contradictions are not likely to be
044 15 knowledge, and are inseparable from one another
050 11 contained in the other, they yet belong to one another, though only contingently, as parts of a whole
050 17 seek to go beyond the concept A, and to know that another concept B is connected with it
052 15 principle of contradiction, this can only be if another synthetic proposition is presupposed, and if it
067 23 space their shape, magnitude, and relation to one another are determined or determinable
068 18 to something outside me (that is, to something in another region of space from that in which I find myself)
068 20 to represent them as outside and alongside one another, and accordingly as not only different but as in
071 14 does it represent them in their relation to one another
079 19 I could intuit myself, or be intuited by another being, the very same determinations which we now
079 31 can indeed say that my representations follow one another; but this is only to say that we are conscious of
081 11 of appearances, alongside or in succession to one another -- relations abstracted from experience, and in
096 8 employs when, in thinking, it relates them to one another
115 1 I reserve this supplementary work for another occasion
115 8 with the modes of pure sensibility, or with one another, yield a large number of derivative <a^priori>
115 22 to our purposes, can very well be reserved for another occasion
116 28 of substances reciprocally determining one another; lastly, <necessity> is just the existence which
117 4 how a substance can be the cause of something in another substance
117 24 for one thing is not subordinated, as effect, to another, as cause of its existence, but, simultaneously
118 7 philosophy of the ancients there is included yet another chapter containing pure concepts of the
125 24 connection, obtain necessary relation to one another, and, as it were, meet one another
125 25 to one another, and, as it were, meet one another
131 32 the time in the sequence of one impression upon another; for each representation, <in so far as it is
132 12 which have often followed or accompanied one another finally become associated, and so are set in a
132 33 thing named sometimes in one way, sometimes in another, independently of any rule to which appearances
133 14 thought, or to think of the time from one noon to another, or even to represent to myself some particular
134 5 which now hover before me, have been added to one another in succession, I should never know that a total
135 1 an object, they must necessarily agree with one another, that is, must possess that unity which
136 17 connection or unity of one mode of knowledge with another, without that unity of consciousness which
136 31 appearances, which can stand alongside one another in one experience, a connection of all these
139 25 show that one appearance customarily follows upon another, but not that this sequence is necessary, nor
144 22 If, however, representations reproduced one another in any order, just as they happened to come
144 29 with some one representation in preference to another
149 34 are determinations of my identical self, is only another way of saying that there must be a complete unity
153 35 in so far as I <conjoin> one representation with another, and am conscious of the synthesis of them
158 14 instance, a certain word suggests one thing, to another some other thing; the unity of consciousness in
159 14 representations <necessarily> belong <to one another> in the empirical intuition, but that they belong
159 15 empirical intuition, but that they belong to one another <in virtue of the necessary unity> of
167 6 by <setting> three lines at right angles to one another from the same point
169 32 Now since I do not have another self-intuition which gives the <determining> in
172 1 When, to take another example, I perceive the freezing of water, I
172 3 and solidity, and these as standing to one another in a relation of time
177 30 come under them, that could only be by means of another rule
181 9 must in one respect be <intellectual>, it must in another be <sensible>
182 17 If five points be set alongside one another, thus
185 27 is the connecting of perceptions with one another at all times according to a rule of
191 7 but may very well at one time be young and at another time not-young, that is, old
191 20 he who is at one time unlearned can very well at another be learned
192 19 concept in order to compare it synthetically with another, a third something is necessary, as that wherein
197 29 its constituents do not necessarily belong to one another
197 31 by its diagonal do not necessarily belong to one another
198 23 generating from a point all its parts one after another
198 26 only that successive advance from one moment to another, whereby through the parts of time and their
198 31 as its constituents <necessarily belong to one another>, as, for example, the accident to some substance
198 38 <physical> connection of the appearances with one another, and their <metaphysical> connection in the
205 5 (transition of a thing from one state to another), is continuous
207 14 just as completely with these smaller degrees as another appearance does with greater degrees
208 33 to rules determining their relation to one another in one time
210 12 of such appearances and their <relation> to one another in respect of their existence
213 34 a twofold manner, either as in succession to one another or as coexisting
214 10 time coexist; they are all in succession to one another
214 11 succession to time itself, we must think yet another time, in which the sequence would be possible
215 20 that nothing arises out of nothing, is still another consequence of the principle of permanence, or
216 32 is a way of existing which follows upon another way of existing of the same object
217 8 of the transition from one state to another, and from not-being to being
217 29 not as coexistent but as in succession to one another
218 22 I perceive that appearances follow one another, that is, that there is a state of things at one
219 8 relation> of appearances that follow upon one another is not to be determined through mere perception
219 28 The representations of the parts follow upon one another
219 28 Whether they also follow one another in the object is a point which calls for further
221 7 event is therefore a perception that follows upon another perception
221 21 The order in which the perceptions succeed one another in apprehension is in this instance determined
221 33 apprehension of this appearance) follow upon one another a <necessary> order
221 38 and does not distinguish one appearance from another
222 9 This is only another way of saying that I cannot arrange the
222 34 our perception to distinguish one appearance from another as regards relations of time
222 39 not then assert that two states follow upon one another in the [field of] appearance, but only that one
224 20 meaning cannot consist in the relation to another representation (of that which we desire to
226 10 contrary, the appearances must determine for one another their position in time, and make their time-order
226 36 representations in it are always sequent upon one another
227 11 sequence as determined; that is, it presupposes another appearance in time, upon which it follows
229 25 changes, because in that case other actions and another subject would be required to determine this
230 28 the condition under which, as a coming to be of another state, it can alone take place, and so the
230 32 If a substance passes from one state, <a>, to another, <b>, the point of time of the second is distinct
231 8 arises how a thing passes from one state = a to another = b
231 12 All transition from one state to another therefore occurs in a time which is contained
231 38 degrees, the differences of which from one another are all smaller than that between 0 and <a>
233 13 the perceptions of them can follow upon one another reciprocally, which, as has been shown in the
233 29 that the perceptions are able to follow one another re
234 2 case of things which coexist externally to one another, a pure concept of the reciprocal sequence of
234 21 For if they were in succession to one another in time, in the order, say, which begins with A
234 33 path of empirical synthesis to the existence of another
234 35 space, the perception which advances from one to another in time would indeed, by means of a succeeding
235 8 Now only that which is the cause of another, or of its determinations, determines the
235 27 of space can lead our senses from one object to another
236 26 the appearances, so far as they stand outside one another and yet in connection, constitute a composite
237 39 coexistent the states coexist in relation to one another in conformity with a rule and so stand in
238 4 one object and its existence to the existence of another or to its mode of existence
248 19 <a^priori> from a given existence (a cause) to another existence (the effect)
250 34 That yet another series of appearances in thoroughgoing connection
253 25 to go out beyond a given concept, and to connect another with it
262 12 unable to distinguish cause and effect from one another, but since the power to draw such inferences
262 33 causality in the relation of substances to one another (<commercium>)
264 34 that demands one of these functions rather than another, remains altogether undetermined
266 33 are in themselves generically distinct from one another
270 31 I must likewise have ground for <assuming> another kind of intuition, different from the sensible
270 36 But neither have we been able to prove that another kind of intuition is possible
271 8 be given, without presupposing the possibility of another kind of intuition than the sensible; and we are
273 32 to be answered is whether they have also yet another employment, when the object is not a phenomenon
274 16 in thoroughgoing interconnection with one another, and not as they may be apart from their relation
275 13 affinity may be brought into connection with one another
276 12 the relation of the sources of knowledge to one another be rightly determined
277 6 concepts in a state of mind can stand to one another are those of <identity> and <difference>, of
277 29 determines the mode in which they belong to one another
279 2 space, although completely similar and equal to another part, is still outside the other, and for this
279 15 wholly or partially destroy the consequences of another, as in the case of two moving forces in the same
282 31 distinguishes its pure concepts from one another
283 38 a thing which is completely similar and equal to another in a location <a>, just as easily as if the
285 18 in any effective connection whatever with that of another
288 28 addition of one sheer affirmation (reality) to another increases the positive in them; nothing is
289 22 all things which are not distinguishable from one another in their concepts (in quality or quantity) are
292 5 one thing as the cause of determinations in another, for that is how our understanding conceives of
297 26 the understanding by itself (uninfluenced by another cause), nor the senses by themselves, would fall
298 10 line in the same direction, but if influenced by another force acting in another direction starts off into
298 11 but if influenced by another force acting in another direction starts off into curvilinear motion
303 28 reasoning there is a fundamental proposition, and another, namely the conclusion, which is drawn from it
303 36 contained in the primary proposition still another judgment is needed to yield the conclusion, it is
306 28 whole series of conditions, subordinated to one another -- a series which is therefore itself
320 31 The subsumption of the condition of another possible judgment under the condition of the rule
333 11 cannot therefore be employed as determination of another thing, is <substance>
333 28 'I' cannot be employed as the determination of another thing
334 20 thoughts, as being transitory, give place to one another
340 5 in one relation is entitled corporeal would in another relation be at the same time a thinking being
341 36 But if I view myself from the standpoint of another person (as object of his outer intuition), it is
342 26 An elastic ball which impinges on another similar ball in a straight line communicates to
342 36 own consciousness and with their consciousness to another
343 12 which, by means of it, are linked up with one another
346 26 the space in which all things are external to one another, while yet the space itself is in us
351 21 which certain perceptions are connected with one another
366 38 of this same concept being put by reason to yet another use
373 1 be no time between a moment in which it is and another in which it is not -- which is impossible
373 5 no manifold of constituents external to one another, and therefore no extensive quantity, we yet
374 25 from which nothing is lacking -- has been halved, another separate substance would then come into existence
374 37 by a mechanical or chemical influence upon one another, but by an influence unknown to us, of which the
376 7 as subject only, and not also as a predicate of another being, and accordingly the concept of a subject
387 1 subordinated to, not co-ordinated with, one another, and generative of a [given] conditioned
388 24 are co-ordinated with, not subordinated to, one another, one part is not the condition of the possibility
388 25 part is not the condition of the possibility of another; and unlike time, space does not in itself
388 40 as being also conditioned, in that it presupposes another space as the condition of its limits, and so on
389 37 other as conditions of the possibility of one another
393 32 no one assertion can establish superiority over another
393 34 the conflict of the doctrines of reason with one another and the causes of this conflict
395 13 After they have rather exhausted than injured one another, they will perhaps themselves perceive the
396 25 test the conflict into which they fall with one another must first be left to develop free and
396 33 The antinomies follow one another in the order of the transcendental ideas above
403 7 itself a manifold of constituents external to one another, and is therefore composite; and since a real
403 12 (for accidents could not exist outside one another, in the absence of substance) but of substances
404 4 contains no manifold [factors] external to one another and combined into unity
408 29 shows a manifold [of elements] external to one another, and therefore real compositeness
409 20 it is necessary to assume that there is also another causality, that of freedom
409 9 in it a manifold [of elements] <external> to one another
411 2 determined, in accordance with necessary laws, by another cause antecedent to it, that is to say, an
411 11 not be freedom; it would simply be nature under another name
413 7 that through one existence the existence of another is determined, and for this reason must be guided
414 3 that connection of appearances determining one another with necessity according to universal laws, which
417 32 from the mere idea of a supreme being belongs to another principle of reason, and will have to be treated
420 19 altered, the opposite of its state is actual at another time, and is therefore possible
421 10 Motion at one time and rest at another time are not related as contradictory opposites
425 11 a still smaller part; every event is preceded by another event as its cause; and the conditions of
429 32 similarly divisible, prior to every event still another event which itself again is likewise generated
436 9 and cast us from one inconceivability into another, from one obscurity into another still greater
436 10 into another, from one obscurity into another still greater, and perhaps even into
438 15 because otherwise it would be dependent upon another and antecedent being
441 23 representations, the relation of which to one another is a pure intuition of space and of time (mere
443 6 Only in another sort of relation, when these appearances would be
445 23 the series being given only as following upon one another in time; and I have therefore, in this case, no
446 8 of their being able so admirably to refute one another is evidence that they are really quarrelling
447 7 two judgments are directly contradictory to one another, and the former only is false, its contradictory
449 24 the arguments of reason are allowed to oppose one another in unrestricted freedom, something advantageous
453 16 but only appearances, which, as conditions of one another, are given only in the regress itself
456 29 subordinate every appearance, as conditioned, to another as its condition, and that we must advance to
460 27 are so definitely distinguished off from one another that they constitute a <quantum discretum>
464 27 causality will not, therefore, itself stand under another cause determining it in time, as required by the
465 19 mere nature, every event would be determined by another in time, in accordance with necessary laws
470 23 in one aspect merely an effect of nature and in another aspect an effect due to freedom; or is there
470 30 is itself an event or happening, and presupposes another state wherein its cause is to be found
476 5 The same cause does, indeed, in another relation, belong to the series of appearances
478 20 to appearances in their relations to one another -- for appearances are not things in themselves
479 1 and that both may exist, independently of one another and without interfering with each other
479 31 series, each member being subordinate to another as effect to cause
482 11 by one path in its empirical use, and by yet another path in its transcendental use
489 2 the predicates are not merely compared with one another logically, but the thing itself is compared, in
489 32 refer to a concept, but only to its relation to another concept in a judgment, and is therefore quite
495 18 real being -- were it not that it is impelled from another direction to seek a resting-place in the regress
496 12 its cause, and from this again we must infer yet another cause, until we are brought to a cause which is
503 4 That, however, would only be another way of saying that there are absolutely necessary
510 37 realissimum> is in no respect different from another, and what is true of <some> under this concept is
522 5 itself, possible) is therefore derived from another, though superhuman, art -- a mode of reasoning
536 27 seeming diversity, by comparing these with one another and detecting their hidden identity
536 38 and that power are found to be identical with one another, the more probable it becomes that they are
537 5 powers must in turn be compared with one another, with a view to discovering their harmony, and so
539 26 that respect the appearances might resemble one another; but in content, that is, in the manifoldness of
540 4 genera, which postulates identity, is balanced by another principle, namely, that of <species>, which calls
542 25 the manifold differences are then related to one another, inasmuch as they one and all spring from one
543 15 first genera, which are isolated from one another, separated, as it were, by an empty intervening
543 20 that all differences of species border upon one another, admitting of no transition from one to another
543 21 another, admitting of no transition from one to another <per saltum>, but only through all the smaller
543 36 in the gradual transition from one species to another, and thus recognise a relationship of the
547 24 principles, they may come into conflict with one another
547 33 accordance with the principle of specification), another thinker in <unity> (in accordance with the
551 33 from a simple thinking substance but from one another, in accordance with the idea of a simple being
552 27 to that in which appearances stand to one another
568 9 appearances as systematically connected with one another in accordance with the principle of a causal
579 26 for instance, one magnitude is to be divided by another, their symbols are placed together, in accordance
586 11 also its property of resisting rust, while another will perhaps know nothing of this quality
589 16 Now one concept cannot be combined with another synthetically and also at the same time
592 20 It is not, therefore, a dogma, although from another point of view, namely, from that of the sole
616 39 For we should then have to presuppose yet another opinion -- the opinion that we may perhaps arrive
621 22 of that which happens) leads <directly> to another concept (that of a cause); for such a transition
640 21 the moral law an outcome, either in this or in another life, that is in exact conformity with our
647 39 his own estimation his belief is contingent only; another observer might perhaps come to a sounder
649 34 of a cause of the world and of the character of another world than I am really in a position to supply
650 36 In other words, belief in a God and in another world is so interwoven with my moral sentiment
653 18 which the parts occupy relatively to one another
653 22 idea of which they all stand in relation to one another, makes it possible for us to determine from our
656 10 a definition, he does not know whence to obtain another
657 34 But there is likewise another concept of philosophy, a <conceptus cosmicus>
661 13 idea of metaphysics was obscured on yet another side, owing to its exhibiting, as <a^priori>
661 27 be taken, they have always been at odds with one another as regards the discoveries which each claimed to
666 15 or rather indeed with the specific nature, of another world
666 23 that governs the world, and so of being happy in another world at least, than by living the good life
ANOTHER'S 3
018 3 sciences, if we allow them to trespass upon one another's territory
284 11 two realities combined in one subject cancel one another's effects
656 10 He has formed his mind on another's, and the imitative faculty is not itself
ANSWER 72
005 34 all its powers, it is also not able to answer
010 6 The answer to these questions has not, indeed, been such as
020 18 upon fixed laws, constraining nature to give answer to questions of reason's own determining
020 29 an appointed judge who compels the witnesses to answer questions which he has himself formulated
027 35 of the concept, even though I may not be able to answer for there being, in the sum of all possibilities
042 9 examination, and does not allow of any off-hand answer: -- whether there is any knowledge that is thus
056 4 knowledge of objects, and have therefore to answer the questions: How is pure mathematics possible
056 28 and which it is impelled by its own need to answer as best it can
056 32 all attempts which have hitherto been made to answer these natural questions -- for instance, whether
097 20 a question is absurd in itself and calls for an answer where none is required, it not only brings shame
124 29 which might yield a rule of synthesis and so answer to the concept of cause and effect
199 19 magnitude (<quantitas>), that is, as regards the answer to be given to the question, 'What is the
229 10 of reasoning in a circle, the discovery of an answer is no easy task
257 27 Although we have already given a sufficient answer to these questions in the course of the Analytic
277 10 right determining of the relation depends on the answer to the question, in which faculty of knowledge
287 16 revealed to us, we should still never be able to answer those transcendental questions which go beyond
307 27 To answer these questions will be our task in the
312 36 are questions which no one can, or ought to, answer
325 24 procedure, is one of the questions that await answer in the course of these enquiries
326 2 already, in a preliminary manner, obtained an answer to the question, since in treating of the
351 34 of the soul dualism alone is tenable, we must answer: 'Yes, certainly; but dualism only in the
359 40 And this is a question which no man can possibly answer
363 2 For the answer has to be synthetic -- an analytic answer will
363 3 For the answer has to be synthetic -- an analytic answer will perhaps explain what is meant by thought
363 8 Similarly no one can answer in all its generality the question, 'What must a
363 10 For the question contains no trace of the answer, viz. impenetrable extension (matter)
363 12 But although I have no general answer to the former question, it still seems as if I
381 2 on the other hand, does supply a sufficient answer to this question
389 6 Whether an answer to this question is ever possible, is a point
390 2 to the former as conditions, and so to answer the question of reason
425 7 to the conditions of its synthesis it can give no answer which does not lead to the endless renewal of the
430 32 To profess to solve all problems and to answer all questions would be impudent boasting, and
431 2 in terms of what is known, inasmuch as the answer must issue from the same sources from which the
431 16 rightly excuse ourselves from giving a decisive answer
431 21 we are entirely lacking in materials or power to answer the same
431 27 depth, can release us from the obligation to answer it thoroughly and completely
431 29 to ask the question must also qualify us to answer it, since, as in the case of right and wrong, the
431 33 to which we have the right to demand a sufficient answer bearing on the constitution of the object, and
432 16 experience, not as a thing in itself, the answer to the transcendent cosmological question cannot
432 28 the constitution of a transcendental object, no answer can be given stating <what it is>, we can yet
432 38 a case where the common saying holds, that no answer is itself an answer
432 38 common saying holds, that no answer is itself an answer
434 24 question which certainly calls for a clear answer: Whence come those ideas, the solution of which
436 7 start we understood that whatever the dogmatic answer might turn out to be it would only increase our
436 12 to leave aside the supposed grounds of the answer, and first consider what we should gain according
436 13 consider what we should gain according as the answer is in the affirmative or in the negative
437 17 This is also true of the twofold answer to the question regarding the magnitude of the
452 24 We answer: when the whole is given in empirical intuition
454 22 of reason, and therefore resting content with no answer to its questions save that which is in conformity
457 15 Thus the first and negative answer to the cosmological problem regarding the
457 29 The affirmative answer likewise directly follows, namely, that the
461 22 question how far it may extend does not await an answer from experience; it is decided by a principle of
478 12 But to this question no answer is possible
494 3 The answer is obvious from the discussions in the
503 27 My answer is as follows
513 6 is to be identified with that being, we could not answer: "This, not that
518 22 we can count upon a quite easy and conclusive answer to this enquiry
530 8 our other sources of knowledge, a satisfactory answer to this one question: how we can so much as make
553 26 hand, we are in a position to give a satisfactory answer to all those questions which relate to the
565 14 by pure reason must in every case admit of an answer, and that in their regard it is not permissible
565 28 connection in accordance with universal laws, the answer is that there <undoubtedly> is
566 10 in <analogy> with the objects of experience, the answer is: certainly, but only as object in <idea> and
590 25 with its equations, from which the correct answer, together with its proof, is deduced by reduction
597 24 conception of a supreme being, he would answer: 'Solely in order to advance reason in its
598 1 he would not be able to give any other answer than that he was concerned for the interest of
612 27 procedure cannot of itself yield any <satisfying> answer to the questions of reason, none the less it
635 26 answers to it, and at last have found the answer with which reason must perforce content itself
636 7 serves only as a clue that leads us to the answer to the theoretical question, and when this is
638 3 This is the answer to the first of the two questions of pure reason
661 6 You answer, Yes
663 17 The answer is this: we take nothing more from experience
664 4 I answer that it belongs where the proper (empirical)
ANSWERABLE 2
431 1 arising within their domain should be completely answerable in terms of what is known, inasmuch as the answer
432 31 in the transcendental doctrine of the soul are answerable in this latter manner, and have indeed been so
ANSWERED 8
056 20 by an inward need, to questions such as cannot be answered by any empirical employment of reason, or by
273 31 but the question to be answered is whether they have also yet another employment
274 9 This question we have answered in the negative
293 18 This is a question which can only be answered in an indeterminate manner, by saying that as
412 32 possible is not a question which requires to be answered in this case, any more than in regard to
432 32 in this latter manner, and have indeed been so answered; its questions refer to the transcendental
436 6 desist from the demand that our questions be answered dogmatically, if from the start we understood
478 37 the same action; and this we have sufficiently answered
ANSWERING 3
010 10 Such ways of answering them are, indeed, not within the intention of the
431 34 on the constitution of the object, and from answering which the philosopher is not permitted to excuse
638 7 In answering this question we have to consider whether the
ANSWERS 6
097 23 but may betray an incautious listener into absurd answers, thus presenting, as the ancients said, the
344 14 Consequently, I can give none but tautological answers to all questions, in that I substitute my concept
433 3 a position to demand and expect none but assured answers to all the questions within its domain
529 9 questions allow only of transcendental answers, that is, answers exclusively based on concepts
529 10 allow only of transcendental answers, that is, answers exclusively based on concepts that are <a^priori>
635 25 as I flatter myself, exhausted all the possible answers to it, and at last have found the answer with
ANTAGONIST 1
603 29 in his own breast no less than in that of his antagonist, [is in a dangerous position]
ANTAGONISTS 1
600 18 arguments rather than allow its supposed antagonists the advantage of having made us lower our tone to
ANTECEDENT 25
041 12 order of time, therefore, we have no knowledge antecedent to experience, and with experience all our
087 25 we set these representations, which is itself antecedent to the consciousness of them in experience, and
087 30 Now that which, as representation, can be antecedent to any and every act of thinking anything, is
110 24 for instance, in a hypothetical syllogism the antecedent is in the major premiss problematic, in the minor
126 13 whether <a^priori> concepts do not also serve as antecedent conditions under which alone anything can be, if
133 19 representations (the first parts of the line, the antecedent parts of the time period, or the units in the
139 27 and with complete universality from the antecedent, viewed as a condition, to the consequent
222 26 Let us suppose that there is nothing antecedent to an event, upon which it must follow according
227 7 something must necessarily precede, and when this antecedent is posited, something else must necessarily
227 13 Were it not so, were I to posit the antecedent and the event were not to follow necessarily
258 29 insisting, before entering on any enquiries, upon antecedent proof of the utility of the enquiries -- an absurd
286 2 as being a special intuition, self-subsistent and antecedent to the things themselves
410 7 will have an absolute beginning; there will be no antecedent through which this act, in taking place, is
411 3 accordance with necessary laws, by another cause antecedent to it, that is to say, an <absolute spontaneity>
438 15 otherwise it would be dependent upon another and antecedent being
465 4 requiring to be determined to action by an antecedent cause in accordance with the law of causality
469 23 themselves; they are always predetermined through antecedent empirical conditions, though solely through their
470 1 cause, that is, the <action> of the cause, is antecedent in time to the effect which has <ensued> upon it
470 35 thus themselves effects; they presuppose causes antecedent to them in the temporal series
474 22 and recognise as proceeding necessarily from its antecedent conditions
476 3 and to no time-determination through an antecedent cause
476 31 causes through either outer or inner grounds antecedent in time
476 38 every voluntary act, it admits of no conditions antecedent to itself in time
541 36 of the manifold, if it be not guided by the antecedent transcendental law of specification, which, as a
542 1 that was possible only under the guidance of an antecedent rule of reason -- reason proceeding on the
ANTECEDENTLY 10
086 27 object, since this object is [on that view] given antecedently to your knowledge, and not by means of it
088 14 demands inner perception of the manifold which is antecedently given in the subject, and the mode in which this
088 20 But the form of this intuition, which exists antecedently in the mind, determines, in the representation of
133 8 synthesis of imagination is likewise grounded, antecedently to all experience, upon <a^priori> principles
145 17 is, one that can be comprehended <a^priori>, antecedently to all empirical laws of the imagination) upon
195 9 from grounds which are valid <a^priori> and antecedently to all experience
232 23 through the synthesis of time; they are not given antecedently to the synthesis
281 11 a formal intuition (time and space) as antecedently given
308 8 of understanding are also thought <a^priori> antecedently to experience and for the sake of experience, but
507 27 would never have been made if there had not been antecedently, on the part of our reason,the need to assume as
ANTECEDENTS 1
388 11 In it, in regard to a given present, the antecedents can be <a^priori> distinguished as conditions
ANTHROPOLOGICAL 1
017 31 or <anthropological> chapters on prejudices, their causes and remedies
ANTHROPOLOGY 3
474 26 we are simply <observing>, and in the manner of anthropology seeking to institute a physiological
659 33 moral philosophy, with no underlying basis of anthropology or of other empirical conditions
664 22 set up an establishment of its own in a complete anthropology, the pendant to the empirical doctrine of nature
ANTHROPOMORPHIC 2
531 8 whether <atheistic, deistic>, or <anthropomorphic>
563 31 comprehension, we proceed to determine it in an anthropomorphic manner, and so to impose ends upon nature
ANTHROPOMORPHISM 2
531 5 from whatever, as belonging to mere appearance (anthropomorphism in its wider sense), is out of keeping with the
568 13 in our idea not only in terms of a certain subtle anthropomorphism (without which we could not think anything
ANTHROPOMORPHISMS 1
566 17 open to censure, admit into this idea certain anthropomorphisms which are helpful to the principle in its
ANTHROPOMORPHISTS 1
531 18 realities of a thinking being, or (as the anthropomorphists contend) that it must be subject to all the
ANTICIPATE 7
205 22 without destroying the unity of our system, anticipate general natural science, which is based on
205 25 great value of our principle in enabling us to anticipate perceptions, and even to some extent to make good
207 35 synthetically upon appearances, and can indeed anticipate in that which in itself is merely empirical and
210 21 not know it determinately, could not, that is, anticipate the features through which its empirical
238 15 unity <a^priori>, by means of which we can anticipate experience
264 10 the understanding can achieve <a^priori> is to anticipate the form of a possible experience in general
608 11 is shown by the principles of understanding which anticipate experience
ANTICIPATED 2
202 22 sensation is just that element which cannot be anticipated
623 15 not developed from concepts, and also cannot be anticipated in reference to any possible experience, is yet
ANTICIPATES 3
201 30 The principle which anticipates all perceptions, as such, is as follows: In all
207 28 The assertion that the understanding anticipates such a synthetic principle, ascribing a degree to
611 11 and that, like the principle of causality, it anticipates experience
ANTICIPATING 5
232 31 We are merely anticipating our own apprehension, the formal condition of
241 25 a special ultimate mental power of <intuitively> anticipating the future (and not merely inferring it), or
361 35 the risk of becoming obscure or of clumsily anticipating the course of our argument
450 27 what we ought to do in the regress, but <not anticipating> what is present <in the object as it is in itself
456 14 In doing so we should be anticipating members which the regress has not yet reached
ANTICIPATION 5
061 33 By way of introduction or anticipation we need only say that there are two stems of
096 34 of aesthetic origin -- we form for ourselves by anticipation the idea of a science of the knowledge which
202 16 belongs to empirical knowledge may be entitled an anticipation; and this is undoubtedly the sense in which
202 30 in a quite especial sense, deserve to be named anticipation
207 24 This anticipation of perception must always, however appear
ANTICIPATIONS 9
196 25 2 Anticipations of perception
201 11 2 ANTICIPATIONS OF PERCEPTION
201 29 <The Anticipations of Perception>
202 25 in respect of shape as well as of magnitude, anticipations of appearances, since they represent <a^priori>
211 1 We cannot, therefore, expect either axioms or anticipations
333 3 has been shown above, entertain any favourable anticipations in regard to its methods of procedure
368 8 has been shown above, entertain any favourable anticipations in regard to its methods of procedure
544 11 Such anticipations, when confirmed, yield strong evidence in support
664 26 for some time it diverted itself with pleasant anticipations
ANTINOMIES 2
396 33 The antinomies follow one another in the order of the
462 36 impossible in the case of the mathematical antinomies
ANTINOMY 51
014 37 The antinomy of pure reason, from p. 425 to p. 461, has been
328 17 these dialectical inferences I shall entitle the <antinomy> of pure reason
384 4 TRANSCENDENTAL DIALECTIC BOOK II CHAPTER II THE ANTINOMY OF PURE REASON
385 24 and dissension to which this conflict or antinomy of the laws of pure reason gives rise, we may
385 39 the basis of a dialectical psychology, so the antinomy of pure reason will exhibit to us the
386 7 THE ANTINOMY OF PURE REASON Section I SYSTEM OF COSMOLOGICAL
393 25 THE ANTINOMY OF PURE REASON Section 2 ANTITHETIC OF PURE
393 36 transcendental antithetic is an enquiry into the antinomy of pure reason, its causes and outcome
394 13 is pure reason unavoidably subject to an antinomy
394 13 (2) On what causes does this antinomy depend
395 32 The antinomy which discloses itself in the application of laws
396 27 THE ANTINOMY OF PURE REASON FIRST CONFLICT OF THE
399 1 OBSERVATION ON THE FIRST ANTINOMY I. <On the Thesis>
402 12 THE ANTINOMY OF PURE REASON SECOND CONFLICT OF THE
407 2 I might entitle the thesis of the second antinomy, transcendental <atomistic>
409 10 THE ANTINOMY OF PURE REASON THIRD CONFLICT OF THE
412 1 OBSERVATION ON THE THIRD ANTINOMY
415 13 THE ANTINOMY OF PURE REASON FOURTH CONFLICT OF THE
417 16 OBSERVATION ON THE FOURTH ANTINOMY
418 13 A strange situation is disclosed in this antinomy
422 1 THE ANTINOMY OF PURE REASON Section 3 THE INTEREST OF REASON
430 28 THE ANTINOMY OF PURE REASON Section 4 THE ABSOLUTE NECESSITY
436 1 THE ANTINOMY OF PURE REASON Section 5 SCEPTICAL REPRESENTATION
437 5 it holds to them, is involved in an unavoidable antinomy
439 18 THE ANTINOMY OF PURE REASON Section 6 TRANSCENDENTAL IDEALISM
443 14 THE ANTINOMY OF PURE REASON Section 7 CRITICAL SOLUTION OF THE
443 18 The whole antinomy of pure reason rests upon the dialectical
448 31 Thus the antinomy of pure reason in its cosmological ideas vanishes
448 38 From this antinomy we can, however, obtain, not indeed a dogmatic
449 13 us to see that the proofs given in the fourfold antinomy are not merely baseless deceptions
449 28 THE ANTINOMY OF PURE REASON Section 8 THE REGULATIVE PRINCIPLE
454 5 THE ANTINOMY OF PURE REASON Section 9 THE EMPIRICAL EMPLOYMENT
457 34 the dogmatic proof of the antithesis of the first antinomy
461 29 In representing the antinomy of pure reason, through all the transcendental
462 31 But since in the dynamical antinomy a presupposition compatible with the pretensions
463 24 that was possible in the case of the mathematical antinomy
466 8 case, as in the other transcendental ideas, the antinomy would arise, that the series must be too large or
470 16 been dealt with in the general discussion of the antinomy into which reason falls when in the series of
479 19 unconditioned, and so becomes involved in an antinomy with those very laws which it itself prescribes
479 22 have alone been concerned to show, is that this antinomy rests on a sheer illusion, and that causality
480 27 A way of escape from this apparent antinomy thus lies open to us
482 32 that we had to do in order to remove the apparent antinomy; and it can be done in this way only
482 36 as we have shown in the antithesis of the fourth antinomy
483 19 <Concluding Note on the whole Antinomy of Pure Reason>
484 7 idea which has given rise to the fourth antinomy impels us to take this step
552 3 ideas, where reason, in so proceeding, falls into antinomy
552 4 psychological and theological ideas contain no antinomy, and involve no contradiction
559 25 this subject will be found in the chapter on the antinomy of pure reason
565 12 In discussing the antinomy of pure reason we have stated that the questions
597 8 The conflict serves only to disclose a certain antinomy of reason which, inasmuch as it is due to the
634 33 sufficient discussion of it is to be found in the antinomy of pure reason
ANTIQUITY 3
415 1 when we observe that all the philosophers of antiquity, with the sole exception of the Epicurean School
427 37 spirit than any other of the philosophers of antiquity
516 18 While the philosophers of antiquity regard all form in nature as contingent, they
ANTITHESIS 23
015 3 thesis stands on the left and what belongs to the antithesis on the right
396 29 <Antithesis> The world has no beginning, and no limits in
399 2 <On the Antithesis> The proof of the infinitude of the given
402 14 <Antithesis> No composite thing in the world is made up of
403 19 The second proposition of the antithesis, that nowhere in the world does there exist
404 25 This second proposition of the antithesis has a much wider application than the first
405 2 II. <On the Antithesis> Against the doctrine of the infinite divisibility
409 12 <Antithesis> There is no freedom; everything in the world
412 2 <On the Antithesis> The defender of an omnipotent nature
415 15 <Antithesis> An absolutely necessary being nowhere exists in
417 17 II. <On the Antithesis> The difficulties in the way of asserting the
418 19 inferred, its non-existence is inferred in the antithesis, and this with equal stringency
424 14 In the assertions of the antithesis we observe a perfect uniformity in manner of
424 37 The antithesis robs us of all these supports, or at least
425 5 This is not done by the antithesis, which for this reason is at a very serious
425 9 According to the antithesis, every given beginning compels us to advance to
425 28 on the side of <empiricism>, that is, of the <antithesis>: first, no such practical interest (due to pure
427 2 had no other purpose in propounding his antithesis than to subdue the rashness and presumption of
429 28 But the propositions of the antithesis are of such a kind that they render the
429 36 Since, therefore, the antithesis thus refuses to admit as first or as a beginning
449 6 are false (as shown in the proofs of the antithesis and thesis respectively)
457 33 different manner from the dogmatic proof of the antithesis of the first antinomy
482 36 in turn be conditioned, as we have shown in the antithesis of the fourth antinomy
ANTITHETIC 9
385 11 phenomenon of human reason -- an entirely natural antithetic, in which there is no need of making subtle
393 27 THE ANTINOMY OF PURE REASON Section 2 ANTITHETIC OF PURE REASON
393 29 be the name for any body of dogmatic doctrines, antithetic may be taken as meaning, not dogmatic assertions
393 32 The antithetic does not, therefore, deal with one-sided
393 35 The transcendental antithetic is an enquiry into the antinomy of pure reason
594 11 that there should be any such thing as an antithetic of pure reason, and that reason, which is the
594 14 had to deal, in a previous chapter, with such an antithetic; but it turned out to be only an apparent
596 9 There is thus no real antithetic of pure reason
596 10 For the arena for such an antithetic would have to be located in the domain of pure
ANXIETY 2
597 5 For the rest, have no anxiety as to the outcome in its bearing upon our
599 5 no victory is gained that need give us cause for anxiety
ANYBODY 1
360 37 cause of outer corporeal appearances as I or anybody else
ANYONE 22
011 11 requirements, rightly to be exacted from anyone who ventures upon so delicate an undertaking
030 12 nothing, and into which neither they nor anyone else will ever have any insight -- encouraged
034 29 must be accepted merely <on faith>, and that if anyone thinks good to doubt their existence, we are
073 12 The above remark is intended only to guard anyone from supposing that the ideality of space as here
120 13 concepts are employed without question from anyone
175 21 Certainly a man cannot dispute with anyone regarding that which depends merely on the mode
207 25 must always, however appear somewhat strange to anyone trained in transcendental reflection, and to any
215 7 Yet as it never occurred to anyone that such propositions are valid only in relation
311 14 On the contrary, as we are well aware, if anyone is held up as a pattern of virtue, the true
314 34 Anyone who has familiarised himself with these
336 13 Nor will anyone venture to assert that the proposition allows of
360 34 But it is equally impossible for anyone to bring any valid dogmatic objection against it
362 37 If anyone propounds to me the question, 'What is the
513 4 is the real purpose of our enquiries -- and if anyone admitted the existence of a necessary being but
529 23 But even if anyone prefers to call in question all those proofs
552 5 How, then, can anyone dispute their [possible] objective reality
595 24 apodeictically certain that there will never be anyone who will be able to assert the <opposite> with
608 11 If anyone is quite unable to comprehend the possibility of
620 7 Anyone who employs such hypothetical means of defence
646 15 ought not, to profess to impose it as binding on anyone but myself
656 1 Anyone, therefore, who has <learnt> (in the strict sense
658 31 day we are led by a certain analogy to entitle anyone a philosopher who appears to exhibit self-control
ANYTHING 128
014 1 own preferences, without their being able to add anything whatsoever to its content
019 34 If he is to know anything with <a^priori> certainty he must not ascribe to
019 36 certainty he must not ascribe to the figure anything save what necessarily follows from what he has
022 25 of the objects, I do not see how we could know anything of the latter <a^priori>; but if the object (as
022 37 again in the same perplexity as to how I can know anything <a^priori> in regard to the objects
027 25 conclusion that there can be appearance without anything that appears
034 41 remain uncertain whether outside me there is anything corresponding to it, or not
043 23 are entitled pure when there is no admixture of anything empirical
049 5 the predicate is something quite different from anything that I think in the mere concept of body in
058 21 which contains the principles whereby we know anything absolutely <a^priori>
058 30 is entitled pure, if it be not mixed with anything extraneous
061 12 be allowed to enter which contain in themselves anything empirical, or, in other words, that it consist in
068 8 apart from which they could not be ascribed to anything whatsoever
069 34 alike in a foot and in an ell, cannot determine anything in regard to magnitude
081 6 time), which are there (yet without there being anything real) only in order to contain in themselves all
086 24 You could not then add anything new (the figure) to your concepts (of three
086 33 could not in regard to outer objects determine anything whatsoever in an <a^priori> and synthetic manner
087 31 be antecedent to any and every act of thinking anything, is intuition; and if it contains nothing but
087 33 Since this form does not represent anything save in so far as something is posited in the
089 12 infinite things, which are not substances, nor anything actually inhering in substances, must yet have
095 3 does not, as has sometimes been supposed, borrow anything from psychology, which therefore has no influence
099 15 employment of it that with them it was never anything else than the <logic of illusion>
103 13 the proper task of a transcendental philosophy; anything beyond this belongs to the logical treatment of
104 17 to the more composite -- an arrangement which is anything but systematic, although to a certain extent
114 3 for by them alone can it <understand> anything in the manifold of intuition, that is, think an
121 22 objects without having borrowed from experience anything that can serve in the representation of these
124 13 <a^priori> why appearances should contain anything of this kind (experiences cannot be cited in its
126 1 the representation is it possible to <know> anything <as an object>
126 13 serve as antecedent conditions under which alone anything can be, if not intuited, yet thought as object in
126 16 because only as thus presupposing them is anything possible as <object of experience>
129 18 concepts, if such exist, cannot indeed contain anything empirical; yet, none the less, they can serve
131 34 it is contained in a single moment>, can never be anything but absolute unity
151 11 in our faculty of representation, without being anything more than the mode in which the subject is
151 22 indicating that we cannot represent to ourselves anything as combined in the object which we have not
152 8 having been combined <by the understanding> can anything that allows of analysis be given to the faculty
156 25 To know anything in space (for instance, a line), I must <draw> it
162 6 would be without any object, and no knowledge of anything would be possible by means of it
164 5 to apply it, I do not know whether there can be anything that corresponds to such a form of thought
212 3 it would be altogether impossible to know anything of them synthetically <a^priori>
222 1 itself is altogether arbitrary, it does not prove anything as to the manner in which the manifold is
224 36 all apprehensions, nothing is distinguished from anything else
230 18 How anything can be altered, and how it should be possible
232 21 and is not in itself determined through anything further
242 33 the formal conditions under which in experience anything whatsoever is determined as object, and therefore
244 2 our guessing or enquiring into the existence of anything will only be an idle pretence
250 39 can any such inference be drawn independently of anything being given -- since without material nothing
262 2 which this logical pre-eminence may belong to anything; I can neither put such a concept to any use, nor
262 6 consequently we do not know whether it signifies anything whatsoever
267 28 knowledge yielded by our understanding are never anything more than principles of the exposition of
270 25 It is not of anything, but signifies only the thought of something in
272 20 of sensibility, though it cannot affirm anything positive beyond the field of sensibility
279 21 (so far as its existence is concerned) to anything different from itself
280 21 order that it may be in a position to determine anything in definite fashion, demands that something be
284 8 least meaning in regard either to nature or to anything in itself
286 13 But even if we could by pure understanding say anything synthetically in regard to <things-in-themselves>
287 26 instrument of investigation for discovering anything save always still other appearances -- eager as we
290 19 (Corporeal things are never anything save relations only, at least of their parts
291 18 something external that has no basis in anything wholly inward
291 25 that express mere relations, without having anything inward as their basis; for such are not things in
302 5 propositions of pure understanding are anything rather than knowledge based on concepts
329 22 not here seeking to learn in regard to the soul anything more than can be inferred, independently of all
337 25 any quality whatsoever -- in fact, without knowing anything of it either by direct acquaintance or otherwise
346 18 outside his mere self-consciousness, or assuming anything more than the certainty of his representations
349 25 Also, it is impossible that in <this space> anything <outside us> (in the transcendental sense) should
356 23 Neither bodies nor motions are anything outside us; both alike are mere representations
357 32 alleged foundation without claiming to establish anything that bears directly upon the constitution of the
358 31 can have the right to claim that he knows anything in regard to the transcendental cause of our
364 26 subject in itself, and not in turn predicate of anything else, nothing follows from this as regards the
374 32 substances might be fused into one, without anything being lost except only the plurality of
376 19 things in space, are merely limits not themselves anything that can as parts serve to constitute space
376 35 is that in no way whatsoever can we know anything of the constitution of the soul, so far as the
378 11 in regard to an object of experience, anything that lies beyond the limits of experience
379 16 eyes it yields no abiding foundation upon which anything could be built
397 38 For the limits, in cutting off anything further, themselves determine its completeness
402 18 parts, and there nowhere exists in the world anything simple
403 21 that nowhere in the world does there exist anything simple, is intended to mean only this, that the
408 15 happens in the quite bare representation, 'I') anything is thought as object only, without the addition
412 12 <If you do not, as regards time, admit anything as being mathematically first in the world, there
418 30 Anything taken as condition must be viewed precisely in
420 17 When anything is altered, the opposite of its state is actual
428 26 does amidst mere ideas, about which no one knows anything, and in regard to which it is therefore free to
429 37 thus refuses to admit as first or as a beginning anything that could serve as a foundation for building, a
434 1 or is enclosed within certain limits; whether anything in the world is simple, or everything such as to
434 12 concepts we are unable to assert and determine anything certain, we must not throw the blame upon the
438 39 For we can say of anything that it is too large or too small relatively to
441 18 is in space and time is an appearance; it is not anything in itself but consists merely of representations
445 3 illusion of our common reason leads us, when anything is given as conditioned, thus to assume in the
450 16 it to bring the regress to a close by treating anything at which it may arrive as absolutely
456 21 We cannot, therefore, say anything at all in regard to the magnitude of the world
456 37 infinite nor a determinate finite (that is, anything absolutely limited), it is evident that the
461 13 To view anything as being a <quantum discretum>, is to take the
470 27 [field of] appearance there certainly cannot be anything which could begin a series absolutely and of
473 3 We cannot say that anything in nature <ought to be> other than what in all
473 11 a possible action the ground of which cannot be anything but a mere concept; whereas in the case of a
479 10 since we can never infer from experience anything which cannot be thought in accordance with the
490 20 of things must be taken, this substrate cannot be anything else than the idea of an <omnitudo realitatis>
492 12 (which are the only predicates through which anything can be distinguished from the <ens
497 15 cannot, in the whole field of possibility, find anything that can make a better grounded claim [than the
501 17 in resorting to this concept, we are thinking anything at all
501 21 sufficing to show whether I am still thinking anything in the concept of the unconditionally necessary
502 29 of the thing is not supposed to be derived from anything external; nor is there anything internal that
502 30 be derived from anything external; nor is there anything internal that would be contradicted, since in
504 29 Anything we please can be made to serve as a logical
508 26 It runs thus: If anything exists, an absolutely necessary being must also
512 32 able also to reverse the inference, and to say: Anything to which this concept (of supreme reality)
515 11 On the other hand, if I take the concept of anything, no matter what, I find that the existence of
515 32 for this completion, that is, forbids us to treat anything empirical as unconditioned and to exempt
547 8 object, not, however, in order to <determine> anything in it, but only in order to indicate the
549 7 can verify; and though not itself determining anything, yet serves to mark out the path towards
552 9 is not, however, a sufficient ground for assuming anything, that there is no positive hindrance to our so
552 23 possible for us to have a determinate concept of anything
555 32 these concepts have not the least application to anything that is entirely distinct from the world of sense
556 21 principle that enables us to determine anything in respect of its direct object, but only a
565 26 theology, we ask, <first>, whether there is anything distinct from the world, which contains the
568 14 (without which we could not think anything whatsoever in regard to it), namely, as a being
568 32 its idea only, and that I do not really derive anything from this being, but only from the idea of it
569 38 to convince us that they can never lead to anything more than a possible experience
578 38 meditates on this concept, he will never produce anything new
582 15 my empirical concept of gold without gaining anything more than merely an enumeration of everything
586 38 determination of these limits is not derived from anything else, and therefore does not require any proof
595 6 indeed be a real conflict, if pure reason had anything to say on the negative side which amounted to a
598 30 and whether such speculation can count for anything, or must not rather be given up in exchange for
627 19 with the subjective conditions under which alone anything can be conceived by our reason, which does not in
641 17 Nor is the reality of this unity based on anything else than the postulate of a supreme original
646 1 merely private validity in the judgment, that is, anything in it which is mere persuasion
646 11 I cannot <assert> anything, that is, declare it to be a judgment necessarily
649 35 For if I assume anything, even merely as an hypothesis, I must at least
668 7 If anything is to receive the title of method, it must be a
ANYWHERE 8
124 17 not perhaps altogether empty, and have no object anywhere among appearances
253 14 thinking an object, and whether indeed there can anywhere be an object suited to them
402 18 the world is made up of simple parts, and nothing anywhere exists save the simple or what is composed of the
404 23 it follows that nothing simple is to be found anywhere in it
422 34 limit to its extension in space; whether there is anywhere, and perhaps in my thinking self, an indivisible
432 17 the transcendent cosmological question cannot lie anywhere save in the idea
620 25 concepts, the objects of which cannot be found anywhere save outside the limits of all possible
625 8 of necessary being, and is not to be looked for anywhere else
APAGOGIC 2
626 32 The apagogic method of proof is, however, permissible only in
628 5 The apagogic method of proof is the real deluding influence by
APAGOGICAL 4
625 26 proofs, is that its proofs must never be <apagogical>, but always <ostensive>
625 29 truth insight into the sources of its truth; the apagogical proof, on the other hand, while it can indeed
625 39 The real reason why apagogical proofs are employed in various sciences would
627 5 is impossible; and it is there, therefore, that apagogical proofs have their true place
APAGOGICALLY 1
627 34 is erroneous, and consequently we cannot arrive apagogically at knowledge of the truth through refutation of
APART 59
012 12 how much can the understanding and reason know apart from all experience
066 8 the mind, and so must allow of being considered apart from all sensation
068 8 to the subjective constitution of our mind, apart from which they could not be ascribed to anything
078 3 as we are affected by objects), and in itself, apart from the subject, is nothing
078 28 cannot be ascribed to the objects in themselves (apart from their relation to our intuition) in the way
082 29 What objects may be in themselves, and apart from all this receptivity of our sensibility
086 20 object (the triangle) were something in itself, apart from any relation to you, the subject, how could
087 15 it is that is operative in the things themselves apart from change of location, is not given through
123 1 they relate to objects universally, that is, apart from all conditions of sensibility
130 31 were completely foreign to every other, standing apart in isolation, no such thing as knowledge would
173 1 Things in themselves would necessarily, apart from any understanding that knows them, conform
175 2 Apart, however, from the objection that on such an
186 29 that the categories in their pure significance, apart from all conditions of sensibility, ought to
190 38 Apart from the fact that the apodeictic certainty
193 16 Apart from these objects of experience, they would be
193 23 Apart from such synthesis it would not be knowledge
193 32 Apart from this relation synthetic <a^priori>
204 34 thirteen round thalers, so many coins, quite apart from the question of what their silver standard
220 6 How things may be in themselves, apart from the representations through which they
229 38 When something happens, the mere coming to be, apart from all question of what it is that has come to
230 25 But apart from all question of what the content of the
259 34 Apart from this relation they have no objective
261 29 to an object, that is, how in pure understanding, apart from sensibility, they can have meaning and
263 17 Apart from such application they are not concepts
264 35 Thus the categories, apart from the condition of sensible intuition, of
265 17 The pure categories, apart from formal conditions of sensibility, have only
266 8 the manifold given in intuition; and apart, therefore, from the only intuition that is
267 14 relation mere phenomenon, at the same time forms, apart from that relation, a representation of an
269 2 that in viewing things in this manner, as thus apart from our mode of intuition, it cannot make any
270 21 of which is, indeed, sensible, but which, even apart from the constitution of our sensibility (upon
274 16 with one another, and not as they may be apart from their relation to possible experience (and
306 11 possible, and borrows nothing from reason, which, apart from this relation to possible experience, could
317 24 in most cases the two meanings are infinitely far apart, and I can in no wise conclude that because
331 24 the thoughts which are its predicates, and of it, apart from them, we cannot have any concept whatsoever
334 3 of the substantiality of my thinking subject, and apart from such use I could very well dispense with it
336 21 experience yields us no knowledge of necessity, apart even from the fact that the concept of absolute
339 24 that if it be considered in itself, and therefore apart from any relation to the outer senses, these
346 39 Apart from them they are nothing
348 16 signifying what <as thing in itself> exists apart from us, and sometimes what belongs solely to
355 10 as a property of outer things that subsists even apart from our sensibility, and hold that motion is due
355 11 these things and really occurs in and by itself, apart from our senses
370 8 consciousness of myself would be even possible apart from things outside me through which
379 40 mere consciousness of a righteous will as being, apart from all advantageous consequences, apart even
379 40 being, apart from all advantageous consequences, apart even from the shadowy reward of posthumous fame
380 22 that I can be conscious of my existence even apart from experience and its empirical conditions
380 34 to prove the personality of the soul even apart from this communion (that is, after death), and
389 28 we think in it merely the transcendental subject apart from all predicates, whereas we are here dealing
391 11 through pure concepts of understanding, and apart from conditions of sensible intuition, we can
417 7 Such causality cannot, therefore, be thought apart from that sum of all appearances which
441 14 we could indeed say that it exists in itself apart from relation to our senses and possible
441 31 conditions of sensible representation), and apart from such conditions we cannot think any
482 19 as if they were things in themselves which exist apart from their transcendental ground, and which can
485 8 through pure <concepts of understanding>, apart from the conditions of sensibility
519 5 it as a purely intelligible being, existing apart from the series of natural causes, by what bridge
519 10 solely to objects of the sensible world, and apart from them can have no meaning whatsoever
548 32 presented to us in experience, stand much too far apart; and what may seem to us small differences are
554 13 causality, even that of necessity in existence, apart from their use in making possible the empirical
616 28 Reason, when employed apart from all experience, can know propositions
665 20 Quite apart from its influence, as science, in connection
APODEICTIC 39
011 22 and therefore as the [supreme] example, of all apodeictic (philosophical) certainty
052 10 of contradiction (which the nature of all apodeictic certainty requires), it was supposed that the
053 30 us commonly to believe that the predicate of such apodeictic judgments is already contained in our concept
068 33 The apodeictic certainty of all geometrical propositions and the
069 16 from intuition, and this indeed <a^priori>, with apodeictic certainty
070 26 For geometrical propositions are one and all apodeictic, that is, are bound up with the consciousness of
075 7 The possibility of apodeictic principles concerning the relations of time, or
075 13 would give neither strict universality nor apodeictic certainty
081 15 instance, in space), or at least to deny their apodeictic certainty
085 21 to both there is a large number of <a^priori> apodeictic and synthetic propositions
085 25 are synthetic <a^priori>, and are known with apodeictic certainty, I raise the question, whence do you
086 13 could ever arise out of it -- still less an apodeictic proposition -- for experience can never yield such
107 14 IV <Modality> Problematic Assertoric Apodeictic
110 2 or negation is viewed as real (true), and in apodeictic judgments as necessary
110 27 The apodeictic proposition thinks the assertoric as determined
110 35 with the understanding, that is, as necessary and apodeictic -- we are justified in regarding these three
110 39 assertoric, of the faculty of judgment; in the apodeictic, of reason
189 13 For though their correctness and apodeictic certainty do not indeed require to be established
190 38 Apart from the fact that the apodeictic certainty, expressed through the word
196 9 therefore be unconditionally necessary, that is, apodeictic
332 8 empirical proposition we can presume to base an apodeictic and universal judgment, namely, that that which
332 34 properties of the simple), nor of yielding any <apodeictic> knowledge regarding the nature of thinking beings
369 5 It is an apodeictic and indeed <identical> proposition; but it does
513 14 hypothesis, but are confidently laying claim to apodeictic certainty
520 38 this mode of argument would fain advance, to apodeictic certainty and to an assent founded on no special
535 2 This I shall entitle the apodeictic use of reason
537 19 of a substance, and as giving expression to an apodeictic principle of reason
577 4 for us to know whether the method of attaining apodeictic certainty which is called <mathematical> is
582 14 which is incapable of yielding necessary and apodeictic propositions
590 12 An apodeictic proof can be called a demonstration, only in so
590 16 no empirical grounds of proof can ever amount to apodeictic proof
591 26 I divide all apodeictic propositions, whether demonstrable or immediately
592 22 is, experience, it can be proved with complete apodeictic certainty
594 4 but only that no one can assert the opposite with apodeictic certainty, or even, indeed, with a greater degree
600 9 no special interest and do not easily allow of apodeictic certainty -- it is counteracted, <in the process
600 21 compelled us to admit our lack of speculative and apodeictic certainty
616 24 case care must be taken that the proof has the apodeictic certainty of a demonstration
616 32 abstain from all judgment, or must affirm with apodeictic certainty
625 16 always be required in matters of pure reason -- apodeictic proof, what need would he have of the others
APODEICTICALLY 9
025 40 But in the <Critique> itself it will be proved, apodeictically not hypothetically, from the nature of our
080 3 They have no expectation of being able to prove apodeictically the absolute reality of space; for they are
379 2 Either we have to prove our proposition apodeictically; or, if we do not succeed in this, we have to
587 2 the completeness <probable>, never to make it <apodeictically> certain
588 3 by analysis (the completeness of which is never apodeictically certain), the latter are produced synthetically
590 19 that is, [demonstrative] evidence, however apodeictically certain the judgment may otherwise be
592 15 is presupposed, these principles are indeed apodeictically certain; but in themselves, directly, they can
595 23 But it is also apodeictically certain that there will never be anyone who will
651 15 have to be proved by mere reason, and therefore apodeictically, he would have to prove the impossibility of both
APOLOGISE 1
331 34 Further, I have to apologise for the Latin expressions which, contrary to good
APOLOGY 1
574 19 extend our knowledge, and it almost requires an apology to win for them even tolerance, not to say favour
APPARENT 5
037 22 contexts, and compare them with one another, apparent contradictions are not likely to be lacking
480 27 A way of escape from this apparent antinomy thus lies open to us
482 32 is all that we had to do in order to remove the apparent antinomy; and it can be done in this way only
594 15 an antithetic; but it turned out to be only an apparent conflict, resting upon a misunderstanding
606 24 knowledge appears to us to be a plane, with an apparent horizon -- namely, that which in its sweep
APPEAL 22
030 31 I appeal to the most rigid dogmatist, whether the proof of
031 34 arguments in favour of useful truths make no appeal to the general mind, so neither do the subtle
036 26 are to be ascribed), we must in each single case appeal to the rules according to which experience in
049 11 not go outside my concept, there is no need to appeal to the testimony of experience in its support
081 32 But since they are unable to appeal to a true and objectively valid <a^priori>
262 24 of a thing does not contradict itself, is a lame appeal to a logical condition, which, though necessary
312 19 more unworthy of a philosopher, than the vulgar appeal to so-called adverse experience
336 38 the sole ground to which rational psychology can appeal when it thus ventures upon an extension of its
375 35 not the <materialist>, though he can as little appeal to experience in support of his [conjectured]
399 11 an opponent's carelessness -- freely allowing the appeal to a misunderstood law, in order that he may be
401 26 totality of such a multiplicity, and yet cannot appeal to limits that of themselves constitute it a
414 36 This requirement of reason, that we appeal in the series of natural causes to a first
509 22 argument is disguised as a new one, and by which appeal is made to the agreement of two witnesses, the
510 16 The appeal to experience is quite superfluous; experience
530 21 and supernatural beings; and it is useless to appeal to experience, which in all cases yields only
562 28 in the universal laws of material mechanism, we appeal directly to the unsearchable decree of supreme
582 2 to a concept, we must go beyond this concept and appeal to the intuition in which it is given
595 13 an interest to which the opposite party cannot appeal
615 8 than a hyperphysical hypothesis, such as the appeal to a divine Author, assumed simply in order that
622 3 principle could not be surrendered, boldly to appeal to the common sense of mankind -- an expedient
628 30 and will be left with no resort save to appeal to some form of prescriptive authority; <or> our
637 3 in making this assumption, in that I can appeal not only to the proofs employed by the most
APPEALED 2
047 22 All sorts of excuses will then be appealed to, in order to reassure us of their solidity, or
100 29 of the understanding, it is misapplied if appealed to as an organon of its general and unlimited
APPEALING 7
045 1 Even without appealing to such examples, it is possible to show that
049 14 For, before appealing to experience, I have already in the concept of
275 15 any such pure assertion cannot be shown, without appealing to the empirical employment of the understanding
482 9 at any one of its contingent members and from appealing to a cause outside the world
521 37 to its own ends but in conformity with ours -- appealing to the similarity of these particular natural
615 23 the lack of physical grounds of explanation by appealing to the hyperphysical
651 26 could have achieved as much, without appealing to philosophers for counsel in the matter
APPEAR 33
012 17 show elsewhere, it is not really so); and I would appear to be taking the liberty simply of expressing an
042 34 that we can say, in regard to the objects which appear to the senses, more than mere experience would
072 2 can be ascribed to things only in so far as they appear to us, that is, only to objects of sensibility
072 10 indeed say that space comprehends all things that appear to us as external, but not all things in
073 21 nevertheless, in respect of its colour, can appear differently to every observer
082 24 relations so constituted in themselves as they appear to us, and that if the subject, or even only the
088 29 time, as they affect our senses, that is, as they appear, I do not mean to say that these objects are a
123 29 of such pure forms of sensibility can an object appear to us, and so be an object of empirical intuition
123 36 Objects may, therefore, appear to us without their being under the necessity of
126 10 of sensibility, since only through it can they appear, that is, be empirically intuited and given
166 2 to consciousness even our own selves only as we appear to ourselves, not as we are in ourselves
167 29 yet know myself, like other phenomena, only as I appear to myself, not as I am to the understanding"
168 24 apperception, I am conscious of myself, not as I appear to myself, nor as I am in myself, but only that I
169 5 no <knowledge> of myself as I am but merely as I appear to myself
186 31 like the schemata, represent them only <as they appear>
207 25 anticipation of perception must always, however appear somewhat strange to anyone trained in
232 15 matter how clear the <dogmatic> proof of them may appear to be
267 25 understanding things will be known only <as they appear>
269 31 which, owing to our subjective constitution, they appear
274 11 we say that the senses represent objects <as they appear>, and the understanding objects <as they are>, the
281 7 far is the matter (or the things themselves which appear) from serving as the foundation (as we should have
287 3 by pure understanding what the things which appear to us may be in themselves, they are entirely
355 30 detach themselves as it were from the soul and appear to hover outside it
360 17 prior to any communion with bodies would now appear as an assertion that, prior to the beginning of
360 20 objects, which in our present state appear as bodies, could have been intuited in an
360 26 objects, at present quite unknown to us, appear as a material world, should cease, all intuition
381 36 myself to myself neither as I am nor as I appear to myself
393 23 no special immediate value; its significance will appear later
460 13 thought away nothing at all will remain, does not appear to be compatible with the concept of a substance
467 3 The effects of such an intelligible cause appear, and accordingly can be determined through other
467 11 quite general and abstract manner, is bound to appear extremely subtle and obscure, but will become
474 5 the concomitant and in part limiting conditions, appear in changeable forms
612 18 all his contentions, however plausible they may appear
APPEARANCE 310
017 25 able to advance a single step, and is thus to all appearance a closed and completed body of doctrine
023 24 consequence which is startling, and which has the appearance of being highly prejudicial to the whole purpose
027 17 is an object of sensible intuition, that is, an appearance -- all this is proved in the analytical part of
027 25 landed in the absurd conclusion that there can be appearance without anything that appears
028 11 is to be taken <in a twofold sense>, namely as appearance and as thing in itself; if the deduction of the
028 17 supposing that one and the same will is, in the appearance, that is, in its visible acts, necessarily
029 33 of experience, always really change this into an appearance, thus rendering all <practical extension> of pure
045 32 field of all possible experiences and have the appearance of extending the scope of our judgments beyond
065 24 object of an empirical intuition is entitled <appearance>
065 25 That in the appearance which corresponds to sensation I term its
066 2 but that which so determines the manifold of appearance that it allows of being ordered in certain
066 3 in certain relations, I term the <form> of appearance
066 6 sensation; and therefore, while the matter of all appearance is given to us <a^posteriori> only, its form must
068 24 empirically obtained from the relations of outer appearance
073 18 as these, that which originally is itself only appearance, for instance, a rose, is being treated by the
073 29 if by the wine as an object we mean the wine as appearance, but to the special constitution of sense in the
073 34 of outer objects, necessarily belongs to their appearance or intuition
077 23 to time, time is an <a^priori> condition of all appearance whatsoever
078 32 sensation, because it is then assumed that the appearance, in which the sensible predicates inhere, itself
078 36 so far as we regard the object itself merely as appearance
080 13 questioned, and in both cases they belong only to appearance, which always has two sides, the one by which the
080 20 it belongs really and necessarily to the appearance of this object
082 21 intuition is nothing but the representation of appearance; that the things which we intuit are not in
083 15 of that which is alone given us, namely, their appearance
083 16 The concept of sensibility and of appearance would be falsified, and our whole teaching in
083 30 concept is therefore sensible, containing a mere appearance
083 31 For 'right' can never be an appearance; it is a concept in the understanding, and
083 35 can belong to an object in itself, but merely the appearance of something, and the mode in which we are
083 38 Even if that appearance could become completely transparent to us, such
084 16 constitution which determines its form as appearance
084 24 to represent the object in itself, the latter its appearance only
084 27 to treat the empirical intuition as itself mere appearance, in which nothing that belongs to a thing in
084 33 rainbow in a sunny shower may be called a mere appearance, and the rain the thing in itself
088 3 is represented through a sense is so far always appearance, and consequently we must either refuse to admit
088 6 the sense, can be represented through it only as appearance, not as that subject would judge of itself if its
088 30 For in an appearance the objects, nay even the properties that we
088 34 mode of intuition of the subject, this object as <appearance> is to be distinguished from itself as object <in
089 3 fault, if out of that which I ought to reckon as appearance, I made mere illusion
089 24 The predicates of the appearance can be ascribed to the object itself, in relation
089 33 but always in its relation to the subject, is appearance
099 17 and indeed to intentional sophistries, the appearance of truth, by the device of imitating the
126 4 through which it is given, though only as appearance; secondly, <concept>, through which an object is
138 12 only one space and one time in which all modes of appearance and all relation of being or not being occur
139 24 Experience does indeed show that one appearance customarily follows upon another, but not that
143 38 What is first given to us is appearance
144 2 to a consciousness that is at least possible, appearance could never be for us an object of knowledge, and
144 5 Now, since every appearance contains a manifold, and since different
146 1 unity in the synthesis of what is manifold in appearance, it may be entitled the transcendental function
158 2 of representations, itself concerns an appearance, and is wholly contingent
158 35 among the premisses of a pure syllogism, the appearance that there are more kinds of inference than that
168 19 is concerned, we know our own subject only as appearance, not as it is in itself
169 1 follows that although my existence is not indeed appearance (still less mere illusion), the determination of
169 39 sensibly, that is, as the existence of an appearance
170 23 is, empirical consciousness of the intuition (as appearance), is possible
170 27 the synthesis of apprehension of the manifold of appearance must always conform, because in no other way can
172 4 But in time, which I place at the basis of the appearance [in so far] as [it is] inner <intuition>, I
180 20 intuited through sense and is itself contained in appearance
181 5 with the category, and on the other hand with the appearance, and which thus makes the application of the
181 19 on the other hand, it is so far homogeneous with appearance, in that time is contained in every empirical
184 33 and abiding, there corresponds in the [field of] appearance what is non-transitory in its existence, that is
195 12 the latter to special cases [in the field] of appearance
196 3 concerned partly with the mere <intuition> of an appearance in general, partly with its <existence>
198 10 Thus even the perception of an object, as appearance, is only possible through the same synthetic
199 2 in all appearances is either space or time, every appearance is as intuition an extensive magnitude; only
199 14 which alone the schema of a pure concept of outer appearance can arise -- for instance, that between two points
200 33 is what makes possible the apprehension of appearance, and consequently every outer experience and all
203 1 As sensation is that element in the [field of] appearance the apprehension of which does not involve a
203 10 Between reality in the [field of] appearance and negation there is therefore a continuity of
203 15 In other words, the real in the [field of] appearance has always a magnitude
203 24 Every reality in the [field of] appearance has therefore intensive magnitude or degree
203 27 or of some other reality in the [field of] appearance, such as change, the degree of the reality as
203 34 and likewise every reality in the [field of] appearance, however small it may be, has a degree, that is
204 23 If the synthesis of the manifold of appearance is interrupted, we have an aggregate of different
204 24 an aggregate of different appearances, and not appearance as a genuine quantum
204 38 But as unity must be presupposed in all number, appearance as unity is a quantum, and as a quantum is always
205 36 complete absence of all reality in the [field of] appearance
206 2 be itself perceived; and, secondly, there is no appearance whatsoever and no difference in the degree of
206 3 and no difference in the degree of reality of any appearance from which it can be inferred
206 10 any way altering the extensive magnitude of the appearance, there must be infinite different degrees in
206 21 which constitutes the extensive magnitude of the appearance, must in all material bodies be empty in varying
207 10 similarly every other reality in the [field of] appearance, can diminish in its degree <in infinitum>
207 14 completely with these smaller degrees as another appearance does with greater degrees
209 27 By means of these rules the existence of every appearance can be determined in respect of the unity of all
210 14 The manner in which something is apprehended in appearance can be so determined <a^priori> that the rule of
210 30 magnitudes, and so enable us to determine appearance as magnitude
211 25 of mere intuition (that is, of the form of appearance), of perception (that is, of the matter of
213 18 can be determined, is substance in the [field of] appearance, that is, the real in appearance, and as the
213 19 the [field of] appearance, that is, the real in appearance, and as the substrate of all change remains ever
213 23 Our <apprehension> of the manifold of appearance is always successive, and is therefore always
215 2 ground for applying the category of substance to appearance; and we ought first to have proved that in all
215 23 For if that in the [field of] appearance which we name substance is to be the substratum
215 27 We can therefore give an appearance the title 'substance' just for the reason that we
216 8 the existence of things in the [field of] appearance
217 20 empirical representation of a time in which an appearance no longer exists
217 22 Substances, in the [field of] appearance, are the substrata of all determinations of time
219 26 The apprehension of the manifold of appearance is always successive
220 14 instance, the apprehension of the manifold in the appearance of a house which stands before me is successive
220 20 the house is not a thing in itself, but only an appearance, that is, a representation, the transcendental
220 23 how the manifold may be connected in the appearance itself, which yet is nothing in itself
220 25 is here viewed as representation, while the appearance which is given to me, notwithstanding that it is
220 32 formal conditions of empirical truth, and that appearance, in contradistinction to the representations of
220 37 The object is <that> in the appearance which contains the condition of this necessary
221 2 cannot be perceived unless it is preceded by an appearance which does not contain in itself this state
221 8 as I have above illustrated by reference to the appearance of a house, this likewise happens in all
221 11 But, as I also note, in an appearance which contains a happening (the preceding state
221 19 it is impossible that in the apprehension of this appearance the ship should first be perceived lower down in
221 32 the perceptions (in the apprehension of this appearance) follow upon one another a <necessary> order
221 37 undetermined, and does not distinguish one appearance from another
222 4 consist in that order of the manifold of appearance according to which, <in conformity with a rule>
222 8 asserting, not merely of my apprehension, but of appearance itself, that a succession is to be met with in it
222 15 For appearance never goes back from the succeeding to the
222 34 through our perception to distinguish one appearance from another as regards relations of time
222 37 and the same, and there would be nothing in the appearance which so determines it that a certain sequence is
223 1 states follow upon one another in the [field of] appearance, but only that one apprehension follows upon the
223 4 object, not even of an object in the [field of] appearance
225 9 only by reference to what precedes does the appearance acquire its time-relation, namely, that of
226 22 This experience becomes actual when I regard the appearance as determined in its position in time, and
227 3 of apprehension of the manifold of a given appearance, the order is determined in the object, or, to
227 11 as determined; that is, it presupposes another appearance in time, upon which it follows necessarily
229 2 to manifest itself not through permanence of appearance, but more adequately and easily through action
229 37 and so to the concept of a substance as appearance
230 3 that this state [as it occurs] in the [field of] appearance exhibited no quality, of itself demands
231 2 the second state as reality in the [field of] appearance differs from the first wherein it did not exist
231 30 Its ground is this: that neither time nor appearance in time consists of parts which are the smallest
231 33 In the [field of] appearance there is no difference of the real that is the
232 32 of which, since it dwells in us prior to all appearance that is given, must certainly be capable of being
235 19 necessary that all substances in the [field of] appearance, so far as they coexist, should stand in
235 37 Without community each perception of an appearance in space is broken off from every other, and the
237 5 What determines for each appearance its position in time is the rule of the
238 12 of time for all existence in the [field of] appearance, without which even empirical determination of
242 19 that which we exercise in the apprehension of an appearance, in making for ourselves an empirical concept of
248 9 <a^priori> through its cause in the [field of] appearance
257 13 many a swiftly melting iceberg give the deceptive appearance of farther shores, deluding the adventurous
260 10 which, although produced <a^priori>, is an appearance present to the senses
264 11 And since that which is not appearance cannot be an object of experience, the
267 29 more than principles of the exposition of appearance, and that even in their <a^priori> application
269 33 also, of course, follows from the concept of an appearance in general; namely, that something which is not
269 34 namely, that something which is not in itself appearance must correspond to it
269 35 For appearance can be nothing by itself, outside our mode of
269 37 we are to move constantly in a circle, the word appearance must be recognised as already indicating a
271 23 The object to which I relate appearance in general is the transcendental object, that is
278 20 But if it is appearance, we are not concerned to compare concepts; even
279 12 On the other hand, the real in appearance (<realitas phaenomenon>) may certainly allow of
281 28 best suit the matter in hand, and then, with some appearance of thoroughness, to argue or be eloquent about it
282 3 are thought by the pure understanding or given in appearance by sensibility
282 16 of an object of pure understanding with appearance
282 35 Appearance was, on his view, the representation of the
283 33 But if the drop is an appearance in space, it has its location not only in
286 23 since a thing can never come before me except in appearance
286 35 object which may be the ground of this appearance that we call matter is a mere something of which
287 24 only through inner sense and therefore as appearance, can never be justified in treating sensibility
291 2 these further conditions, as we find, an abiding appearance in space (impenetrable extension) can contain
291 33 think does not rule out the concept of a thing as appearance, nor indeed the concept of an object <in
291 38 Such a thing is, however, mere appearance, and cannot be thought through pure categories
293 31 as transcendental object, which is the cause of appearance and therefore not itself appearance, and which
293 32 the cause of appearance and therefore not itself appearance, and which can be thought neither as quantity nor
295 20 but the merely formal condition of an object (as appearance), as pure space and pure time (<ens
297 13 Still less justification have we for regarding <appearance> and <illusion> as being identical
299 33 of human knowledge), and that these have all the appearance of being objective principles
309 9 recognition through having at least an illusory appearance of being inferences, and may be called
323 15 to the manifold of the object in the [field of] appearance; (3) the relation to all things in general
323 23 absolute <unity of the series of conditions of appearance>, the <third> the absolute <unity of the condition
323 38 which we seek to advance from one of its objects (appearance) to all others, up to the most remote members of
328 12 of the series of conditions for any given appearance
338 38 thinks, be an object of outer sense, that is, an appearance in space
339 32 consider matter, as indeed we ought to, as mere appearance
339 35 But matter is mere outer appearance, the substratum of which cannot be known through
340 8 can indeed intuit their signs in the [field of] appearance
340 12 that is, that the very same being which, as outer appearance, is extended, is (in itself) internally a subject
340 25 intelligible that lies at the basis of the outer appearance which we call matter, we have no knowledge
341 19 I shall pay heed to that permanent element in the appearance to which as subject everything else is related as
343 8 For since the only permanent appearance which we encounter in the soul is the
344 9 as something external, its permanence as appearance can indeed be observed
346 21 this matter and even its inner possibility to be appearance merely; and appearance, if separated from our
346 21 inner possibility to be appearance merely; and appearance, if separated from our sensibility, is nothing
347 13 an empirical realist, and allows to matter, as appearance, a reality which does not permit of being
348 17 us, and sometimes what belongs solely to outer <appearance>
351 37 experience matter, as substance in the [field of] appearance, is really given to outer sense, just as the
351 38 thinking 'I', also as substance in the [field of] appearance, is given to inner sense
352 34 that which is not a thing in itself, but only the appearance of a thing in general, can exist by itself
353 8 Although both are appearances, the appearance to outer sense has something fixed or abiding
353 11 concept, namely, that of space and of an appearance in space; whereas time, which is the sole form of
354 13 world must at once vanish: it is nothing save an appearance in the sensibility of our subject and a mode of
355 9 they regard extension, which is nothing but appearance, as a property of outer things that subsists even
355 16 may well be something outside us to which this appearance, which we call matter, corresponds; in its
355 18 we call matter, corresponds; in its character of appearance it is not, however, outside us, but is only a
356 20 in themselves which are present to us, but a mere appearance of we know not what unknown object; that motion
356 21 the effect of this unknown cause, but only the appearance of its influence on our senses
358 20 the concept of a matter which is nothing but appearance, and so itself a mere representation produced by
358 37 as such, to be a thing-in-itself (not the mere appearance of an unknown thing), they will direct their
359 10 dualistic view, that matter as such is not appearance, that is, a mere representation of the mind to
363 33 a thing to be a substance in the [field of] appearance, predicates of its intuition must first be given
363 37 If I call a thing in the [field of] appearance <simple>, I mean by this that the intuition of it
363 38 that the intuition of it, although a part of the appearance, is not itself capable of being divided into
364 3 simple in concept only and not in the [field of] appearance, I have really no knowledge whatsoever of the
374 36 the simple substances which yield us the appearance [which we entitle] matter as producing -- not
374 39 of which the former influence would be merely the appearance -- the souls of children, that is, as producing
378 32 given indeed to thought in general, and so not as appearance, nor as thing in itself (<noumenon>), but as
381 10 and that what, as thing in itself, underlies the appearance of matter, perhaps after all may not be so
381 25 is, the self] which is thought [in its aspect] as appearance
381 27 even in thought, is completely transformed into appearance, and that in this way our consciousness itself
381 32 does not exhibit the subject of consciousness as appearance; and this for the sufficient reason that thought
382 8 may be given in intuition, the self may be mere appearance to me, the 'I' that thinks, but is no mere
382 9 to me, the 'I' that thinks, but is no mere appearance in so far as I think; in the consciousness of
382 18 the object not as thing in itself but merely as appearance
382 28 intuition is sensible and yields only data of appearance, which furnish nothing to the object of <pure
383 33 to which the doctrine of our self-intuition, as appearance, is particularly liable
384 18 of the objective conditions in the [field of] appearance
385 7 it indeed does so with great though illusory appearance of success, it soon falls into such
387 35 the condition which stands nearest to the given appearance and so passes to the more remote conditions, the
388 5 the complete comprehension of what is given in appearance
389 5 enquire regarding the absolute totality of appearance in space as of that in past time
390 20 the <Division> of a given whole in the [field of] appearance
390 23 Absolute completeness in the <Origination> of an appearance
390 26 <Existence> of the changeable in the [field of] appearance
390 36 in every respect) complete synthesis, whereby the appearance may be exhibited in accordance with the laws of
391 10 such a synthesis is possible in the case of appearance
391 25 synthesis of the manifold in the [field of] appearance -- the synthesis being executed in accordance with
391 27 accordance with those categories which represent appearance as a series of conditions to a given conditioned
392 21 Its unconditioned causality in the [field of] appearance is called <freedom>, and its conditioned
395 19 object of controversy is not perhaps a deceptive appearance which each vainly strives to grasp, and in regard
407 23 as the condition of the possibility of all outer appearance
409 3 must exhibit [some sort of] compositeness in its appearance
417 3 the cause itself, must belong to time and so to appearance -- time being possible only as the form of
417 5 time being possible only as the form of appearance
417 25 ascends from the conditioned in the [field of] appearance to the unconditioned in concept, this latter
432 2 the question be whether that something, the appearance of which (in ourselves) is thought (soul), is in
432 34 of all inner appearances, which is not itself appearance and consequently not <given> as object, and in
434 37 to be raised in the explanation of any given appearance, and is therefore not a question which can be
435 15 composite parts; for neither a simple appearance nor an infinite composition can ever come before
437 29 <Secondly>, if every appearance in space (matter) consists of infinitely many
440 24 is not the transcendental subject -- but only an appearance that has been given to the sensibility of this
440 26 This inner appearance cannot be admitted to exist in any such manner in
441 9 reality of an empirical representation, that is, appearance
441 10 To call an appearance a real thing prior to our perceiving it, either
441 15 But we are here speaking only of an appearance in space and time, which are not determinations
441 18 that which is in space and time is an appearance; it is not anything in itself but consists merely
444 28 that if the conditioned, in the [field of] appearance, is given, the synthesis which constitutes its
445 20 hand, that is, the series of the conditions in appearance, as subsumed in the minor premiss, is necessarily
448 15 absolute totality of magnitude in the [field of] appearance, applies also to all the others
448 17 synthesis itself, not in the [field of] appearance viewed as a thing given in and by itself, prior
448 19 therefore say that the number of parts in a given appearance is in itself neither finite nor infinite
448 20 For an appearance is not something existing in itself, and its
456 28 an absolute limit, but should subordinate every appearance, as conditioned, to another as its condition, and
457 21 Since, however, as appearance, it cannot in itself be limited in either manner
457 22 it cannot in itself be limited in either manner -- appearance not being a thing in itself -- these limits of the
458 13 that must proceed without end in some one kind of appearance, <e.g.> that in proceeding from a living person
459 38 quite naturally follows, namely, to an outer appearance enclosed within limits, that is, to body
460 19 which we entitle substance in the [field of] <appearance>
460 24 undoubtedly applies to the subdivision of an appearance, viewed as a mere filling of space, it cannot be
460 34 The infinitude of the division of a given appearance in space is grounded solely on the fact that
461 10 Infinite divisibility belongs to appearance only in so far as it is a <quantum continuum>
461 20 we have in mind the transcendental division of an appearance in general, the question how far it may extend
461 25 regress, in conformity with the nature of this appearance, be never regarded as absolutely completed
462 22 conforming to conditions within the [field of] appearance, so in the two mathematical - transcendental
462 24 the only object we have had in mind is object as appearance
463 22 that is, a condition which is not itself appearance, we arrive at a conclusion altogether different
463 34 But if for some conditioned in the [field of] appearance we can conceive an <intelligible> condition, not
464 8 of appearances can be found that is not itself appearance, and as appearance one of the members of the
464 8 be found that is not itself appearance, and as appearance one of the members of the series
465 27 and that its cause, [as found] in the [field of] appearance, is not therefore, so determining that it
467 21 Whatever in an object of the senses is not itself appearance, I entitle <intelligible>
467 23 which in the sensible world must be regarded as appearance has in itself a faculty which is not an object of
467 28 in its <action>; regarded as the causality of an appearance in the world of sense, it is <sensible> in its
468 2 of which it appears, a <causality> which is not appearance, although its <effect> is to be met with in
468 3 although its <effect> is to be met with in appearance
468 16 any conditions of sensibility, and is not itself appearance
468 17 the character of the thing in the [field of] appearance, and the latter its character as thing in itself
468 36 empirical character, therefore, this subject, as appearance, would have to conform to all the laws of causal
469 25 empirical character (which is no more than the appearance of the intelligible), and so are only possible as
470 9 no departure can be permitted, and from which no appearance may be exempted
470 10 To allow such exemption would be to set an appearance outside all possible experience, to distinguish
470 26 Among the causes in the [field of] appearance there certainly cannot be anything which could
470 28 Every action, [viewed] as appearance, in so far as it gives rise to an event, is
470 39 are appearances and that their cause is likewise appearance, is it necessary that the causality of their
471 2 be, that while for every effect in the [field of] appearance a connection with its cause in accordance with
471 8 and therefore, as pertaining to this faculty, not appearance but intelligible; although it must otherwise, in
471 15 that is to say, their causes in the [field of] appearance
471 27 the <action> of these causes <in the [field of] appearance> is in conformity with all the laws of empirical
471 33 together with all its causality in the [field of] appearance, has in its <noumenon> certain conditions which
473 13 natural action the ground must always be an appearance
473 17 the effect and its consequences in the [field of] appearance
473 26 the order of things as they present themselves in appearance, but frames to itself with perfect spontaneity an
474 8 exhibits, in its effects in the [field of] appearance, a rule from which we may gather what, in their
474 16 that all the actions of men in the [field of] appearance are determined in conformity with the order of
475 4 may be asserted to have causality in respect of appearance, its action can still be said to be free, even
475 16 but only by their effects in the [field of] appearance of inner sense
476 6 Man is himself an appearance
476 14 given action (since it can be perceived only as appearance) can begin absolutely of itself
476 17 For since reason is not itself an appearance, and is not subject to any conditions of
478 18 its causality is not subject to any conditions of appearance or of time
479 18 begin the series of conditions in the [field of] appearance by means of the sensibly unconditioned, and so
481 1 an unconditioned being may serve as the ground of appearance differs from that which we followed in the
485 17 objective reality than are categories, for no appearance can be found in which they can be represented
486 9 and the archetype of all copies in the [field of] appearance
486 37 ideal in an example, that is, in the [field of] appearance, as, for instance, to depict the [character of
493 5 sensibility, and all reality in the [field of] appearance -- existences of a kind which cannot, as
494 8 constitutes the matter, reality in the [field of] appearance (that which corresponds to sensation), must be
494 12 predicates that are possible in the [field of] appearance, and by means of them is represented either
494 15 thing itself, namely, the real in the [field of] appearance, must be given -- otherwise the thing could not be
495 1 a whole; and then thinking this whole [realm] of appearance as one single thing that contains all empirical
531 5 to free it from whatever, as belonging to mere appearance (anthropomorphism in its wider sense), is out of
558 10 For no empirical laws of bodily appearance, which are of a totally different kind, will then
583 10 The reason is that in the [field of] appearance, in terms of which all objects are given us
599 18 tendency to conceal ourselves and to assume the appearance of what contributes to our advantage, has
600 4 in regard to our own assertions, or to give an appearance of conclusiveness to grounds of proofs which we
614 24 sensible intuition, the possibility of a <simple appearance> is quite incomprehensible
618 31 our body may be nothing more than a fundamental appearance which in this our present state (in this life)
619 22 in birth nor ends in death; that this life is an appearance only, that is, a sensible representation of the
645 30 as the subject views the judgment merely as an appearance of his mind, persuasion cannot be subjectively
APPEARANCES 648
020 23 principles, according to which alone concordant appearances can be admitted as equivalent to laws, and in the
024 9 namely, that such knowledge has to do only with appearances, and must leave the thing in itself as indeed
024 12 to transcend the limits of experience and of all appearances is the <unconditioned>, which reason, by
024 21 are in themselves, but that these objects, as appearances, conform to our mode of representation, <the
024 35 elements, namely, the knowledge of things as appearances, and the knowledge of things in themselves; his
027 12 so only conditions of the existence of things as appearances; that, moreover, we have no concepts of
029 20 all that we can theoretically <know> to mere appearances
046 5 that the understanding can learn in the field of appearances
067 10 remain save pure intuition and the mere form of appearances, which is all that sensibility can supply
068 30 regarded as the condition of the possibility of appearances, and not as a determination dependent upon them
068 32 representation, which necessarily underlies outer appearances
071 21 (b) Space is nothing but the form of all appearances of outer sense
071 27 it can readily be understood how the form of all appearances can be given prior to all actual perceptions, and
072 9 of the possibility of things, but only of their appearances, we can indeed say that space comprehends all
072 21 to the concept, and say that all things, as outer appearances, are side by side in space, the rule is valid
073 25 This subjective condition of all outer appearances cannot, therefore, be compared to any other
073 22 The transcendental concept of appearances in space, on the other hand, is a critical
074 21 They are connected with the appearances only as effects accidentally added by the
075 1 We cannot, in respect of appearances in general, remove time itself, though we can
075 3 though we can quite well think time as void of appearances
075 4 In it alone is actuality of appearances possible at all
075 4 Appearances may, one and all, vanish; but time (as the
077 3 It cannot be a determination of outer appearances; it has to do neither with shape nor position
077 15 Time is the formal <a^priori> condition of all appearances whatsoever
077 18 serves as the <a^priori> condition only of outer appearances
077 24 It is the immediate condition of inner appearances (of our souls), and thereby the mediate condition
077 25 and thereby the mediate condition of outer appearances
077 26 Just as I can say <a^priori> that all outer appearances are in space, and are determined <a^priori> in
077 28 say, from the principle of inner sense, that all appearances whatsoever, that is, all objects of the senses
077 36 It has objective validity only in respect of appearances, these being things which we take <as objects of
078 4 Nevertheless, in respect of all appearances, and therefore of all the things which can enter
078 11 to the concept, and we say that all things as appearances, that is, as objects of sensible intuition, are
079 9 of our own representations -- even if all outer appearances, together with their alterations, be denied
080 32 objects only in so far as objects are viewed as appearances, and do not present things as they are in
081 10 and regard space and time as relations of appearances, alongside or in succession to one another
081 24 least this advantage, that they keep the field of appearances open for mathematical propositions
081 31 way if they seek to judge of objects, not as appearances but merely in their relation to the understanding
082 28 As appearances, they cannot exist in themselves, but only in us
084 17 We commonly distinguish in appearances that which is essentially inherent in their
084 32 into its objects, we have to do with nothing but appearances
085 2 mean the drops of rain, for these are already, as appearances, empirical objects), the question as to the
085 5 realise that not only are the drops of rain mere appearances, but that even their round shape, nay even the
086 38 these conditions all objects are therefore mere appearances, and not given us as things in themselves which
087 2 can be said <a^priori> as regards the form of appearances, nothing whatsoever can be asserted of the thing
087 4 of the thing in itself, which may underlie these appearances
087 7 therefore of all objects of the senses, as mere appearances, it is especially relevant to observe that
105 31 of body, and this concept again to certain appearances that present themselves to us
123 32 the condition of the possibility of objects as appearances, and the synthesis which takes place in them has
124 7 For appearances can certainly be given in intuition independently
124 13 It is not manifest <a^priori> why appearances should contain anything of this kind (experiences
124 18 empty, and have no object anywhere among appearances
124 24 Appearances might very well be so constituted that the
124 28 confusion that, for instance, in the series of appearances nothing presented itself which might yield a rule
124 32 no need whatsoever of the functions of thought, appearances would none the less present objects to our
124 36 presents examples of such regularity among appearances and so affords abundant opportunity of
125 6 Appearances do indeed present cases from which a rule can be
125 29 This is true of appearances, as regards that [element] in them which belongs
126 9 All appearances necessarily agree with this formal condition of
129 25 when everything empirical is abstracted from appearances
131 23 causes, whether they arise <a^priori>, or being appearances have an empirical origin, they must all, as
132 17 But this law of reproduction presupposes that appearances are themselves actually subject to such a rule
132 33 in another, independently of any rule to which appearances are in themselves subject
132 36 ground of a necessary synthetic unity of appearances, makes their reproduction possible
133 1 is we soon discover, when we reflect that appearances are not things in themselves, but are the mere
133 12 necessarily presupposes the reproducibility of appearances
134 23 We have stated above that appearances are themselves nothing but sensible
135 28 it, serves as a rule in our knowledge of outer appearances
135 30 only in so far as it represents in any given appearances the necessary reproduction of their manifold, and
136 9 self can present itself in this flux of inner appearances
136 30 unity of apperception forms out of all possible appearances, which can stand alongside one another in one
136 38 equally necessary unity of the synthesis of all appearances according to concepts, that is, according to
137 14 Appearances are the sole objects which can be given to us
137 17 But these appearances are not things in themselves; they are only
137 36 rests on the transcendental law, that all appearances, in so far as through them objects are to be
138 1 unity whereby the interrelating of these appearances in empirical intuition is alone possible
138 2 In other words, appearances in experience must stand under the conditions of
138 17 it is nothing else than the synthetic unity of appearances in accordance with concepts
138 22 Otherwise it would be possible for appearances to crowd in upon the soul, and yet to be such as
138 26 The appearances might, indeed, constitute intuition without
138 35 concepts by which we think objects in general for appearances, and have therefore <a^priori> objective validity
139 3 our entire sensibility, and with it all possible appearances, stand to original apperception
139 11 that which follows in the time-series, with other appearances) <according to concepts>; and without such unity
139 13 has its <a^priori> rule, and which subjects the appearances to itself, no thoroughgoing, universal, and
139 37 to ourselves the thoroughgoing affinity of appearances, whereby they stand and <must> stand under
139 40 All possible appearances, as representations, belong to the totality of a
140 6 enter into the synthesis of all the manifold of appearances, so far as the synthesis is to yield empirical
140 7 synthesis is to yield empirical knowledge, the appearances are subject to <a^priori> conditions, with which
140 12 Thus all appearances stand in thoroughgoing connection according to
140 20 a thing in itself but is merely an aggregate of appearances, so many representations of the mind, we shall
141 13 as empirical, namely, in its application to given appearances
141 15 <Sense> represents appearances empirically in <perception, imagination> in
141 19 of the reproduced representations with the appearances whereby they were given, that is, in recognition
143 22 of imagination in respect of all possible appearances
143 27 All appearances, as data for a possible experience, are subject
143 28 This relation of appearances to possible experience is indeed necessary, for
143 33 synthetic principle of all experiences, and that appearances have <a necessary relation to the understanding>
143 38 by means of the categories, stands to appearances
145 1 objective ground which makes it impossible that appearances should be apprehended by the imagination
145 4 it would be entirely accidental that appearances should fit into a connected whole of human
145 19 nay, the necessity, of a law that extends to all appearances -- a ground, namely, which constrains us to regard
145 20 ground, namely, which constrains us to regard all appearances as data of the senses that must be associable in
145 23 This objective ground of all association of appearances I entitle their <affinity>
145 27 According to this principle all appearances, without exception, must so enter the mind or be
145 35 recognised we can prove that] the affinity of all appearances, near or remote, is a necessary consequence of a
146 3 That the affinity of appearances, and with it their association, and through this
146 34 otherwise the former, though indeed yielding appearances, would supply no objects of empirical knowledge
146 38 (reproduction), and finally recognition of appearances, contains in recognition, the last and highest of
147 10 association, apprehension) in connection with the appearances
147 11 only by means of these fundamental concepts can appearances belong to knowledge or even to our consciousness
147 13 Thus the order and regularity in the appearances, which we entitle <nature>, we ourselves
147 15 We could never find them in appearances, had no we ourselves, or the nature of our mind
147 18 an <a^priori> certain unity of the connection of appearances; and such synthetic unity could not be
147 34 The latter is always occupied in investigating appearances, in order to detect some rule in them
148 5 on the contrary, they have to confer upon appearances their conformity to law, and so to make
148 8 power of formulating rules through comparison of appearances; it is itself the lawgiver of nature
148 10 that is, synthetic unity of the manifold of appearances according to rules, would not exist at all (for
148 11 according to rules, would not exist at all (for appearances, as such, cannot exist outside us -- they exist
148 16 ground of the necessary conformity to law of all appearances in one experience
148 20 All appearances, as possible experiences, thus lie <a^priori> in
148 32 completely the inexhaustible multiplicity of appearances merely by reference to the pure form of sensible
148 36 Through them appearances take on an orderly character, just as these same
148 37 take on an orderly character, just as these same appearances, despite the differences of their empirical form
149 4 categories the law of the synthetic unity of all appearances, and thereby first and originally makes
149 26 if, on the other hand, we have to deal only with appearances, it is not merely possible, but necessary, that
149 30 can never be met with outside us, the objects, as appearances, constitute an object which is merely in us
149 32 Now to assert in this manner, that all these appearances, and consequently all objects with which we can
150 11 reason that our knowledge has to deal solely with appearances, the possibility of which lies in ourselves, and
162 18 mathematics, but only in regard to their form, as appearances; whether there can be things which must be
164 31 These objects, however, are only appearances, for it is solely of appearances that we can have
164 32 are only appearances, for it is solely of appearances that we can have <a^priori> intuition
168 2 we admit that space is merely a pure form of the appearances of outer sense -- by the fact that we cannot
168 12 of inner sense have therefore to be arranged as appearances in time in precisely the same manner in which we
172 20 are concepts which prescribe laws <a^priori> to appearances, and therefore to nature, the sum of all
172 21 and therefore to nature, the sum of all appearances (<natura materialiter spectata>)
172 28 That the <laws> of appearances in nature must agree with the understanding and
172 31 in general, is no more surprising than that the appearances themselves must agree with the form of <a^priori>
172 32 For just as appearances do not exist in themselves but only relatively to
172 35 they inhere, so the laws do not exist in the appearances but only relatively to this same being, so far as
173 2 But appearances are only representations of things which are
173 14 can come to empirical consciousness, that is, all appearances of nature, must, so far as their connection is
173 20 through mere categories, to prescribe to appearances any <a^priori> laws other than those which are
173 22 that is, in the conformity to law of all appearances in space and time
173 24 Special laws, as concerning those appearances which are empirically determined, cannot in their
174 21 that they supply in their application to appearances, will be shown more fully in the following
175 27 being here taken as the <determination> of appearances in space and time <in general>, and this
177 10 <for judgment>, instructing it how to apply to appearances the concepts of understanding, which contain the
180 21 pure concepts, the <application> of a category to appearances, possible
180 25 to show how pure concepts can be applicable to appearances
181 21 Thus an application of the category to appearances becomes possible by means of the transcendental
181 24 of understanding, mediates the subsumption of the appearances under the category
181 30 experience they relate <a^priori> solely to appearances, or whether, as conditions of the possibility of
183 6 of our understanding, in its application to appearances and their mere form, is an art concealed in the
184 12 the form of intuition, and so of objects as appearances, that in the objects which corresponds to
184 36 substance can the succession and coexistence of appearances be determined in time
186 11 apperception, they serve only to subordinate appearances to universal rules of synthesis, and thus to fit
189 5 conditions of the possibility of all things as appearances, and likewise the restriction of these principles
193 21 however, rests on the synthetic unity of appearances, that is, on a synthesis according to concepts of
193 23 a synthesis according to concepts of an object of appearances in general
193 30 upon universal rules of unity in the synthesis of appearances
194 5 space has to be regarded as a condition of the appearances which constitute the material for outer
195 4 For without such rules appearances would never yield knowledge of an object
196 34 involved in the <a^priori> determination of appearances according to the categories of quantity and of
197 1 and as regards their <a^priori> application to appearances
197 24 Principle of the pure understanding: All appearances are, in their intuition, extensive magnitudes
197 21 Appearances, in their formal aspect, contain an intuition in
198 14 In other words, appearances are all without exception <magnitudes>, indeed
198 37 be divided into the <physical> connection of the appearances with one another, and their <metaphysical>
199 1 As the [element of] pure intuition in all appearances is either space or time, every appearance is as
199 4 All appearances are consequently intuited as aggregates, as
200 16 transcendental principle of the mathematics of appearances greatly enlarges our <a^priori> knowledge
200 21 Appearances are not things in themselves
200 30 why and how far mathematics can be applicable to appearances
201 4 them, in spite of the fact that they are mere appearances, as objects in themselves, given to the
201 12 In all appearances, the real that is an object of sensation has
201 16 Appearances, as objects of perception, are not pure, merely
201 19 Appearances contain in addition to intuition the matter for
201 31 all perceptions, as such, is as follows: In all appearances sensation, and the <real> which corresponds to it
202 18 But as there is an element in the appearances (namely, sensation, the matter of perception)
202 25 shape as well as of magnitude, anticipations of appearances, since they represent <a^priori> that which may
204 20 All appearances, then, are continuous magnitudes, alike in their
204 24 is interrupted, we have an aggregate of different appearances, and not appearance as a genuine quantum
205 1 Since all appearances, alike in their extensive and in their intensive
205 15 to be met with only in certain determinations of appearances, and because, whereas [in fact] the cause of
206 12 Intensive magnitude can in different appearances be smaller or greater, although the extensive
207 1 is required for the explanation of the natural appearances
207 19 that we are not justified in assuming the real in appearances to be uniform in degree, differing only in
207 29 ascribing a degree to all that is real in the appearances, and so asserting the possibility of an internal
207 34 <a^priori> fashion pronounce synthetically upon appearances, and can indeed anticipate in that which in
208 19 continuity, and that in all quality (the real in appearances) we can know <a^priori> nothing save [in regard
208 31 The general principle of the analogies is: All appearances are, as regards their existence, subject
209 11 of any necessity which determines the appearances thus combined to have connected existence in
209 25 therefore, be three rules of all relations of appearances in time, and these rules will be prior to all
209 34 principle rests on the synthetic unity of all appearances as regards their relation in time
210 10 peculiarity, that they are not concerned with appearances and the synthesis of their empirical intuition
210 11 intuition, but only with the <existence> of such appearances and their <relation> to one another in respect of
210 17 The <existence> of appearances cannot, however, be thus known <a^priori>; and
210 24 as justifying the application of mathematics to appearances, I entitled the mathematical, referred to the
210 25 the mathematical, referred to the possibility of appearances, and taught how, alike as regards their intuition
210 35 principles which seek to bring the <existence> of appearances under rules <a^priori>
211 22 <constitutive> of the objects, that is, of the appearances, but only <regulative>
211 38 only as such can they be established; and that appearances have therefore to be subsumed, not simply under
212 5 They are, however, nothing but appearances; and complete knowledge of them, in the
212 10 of <empirical> knowledge in the synthesis of <appearances>
212 15 principles, then, we are justified in combining appearances only according to what is no more than an analogy
212 19 make use of the category, but in applying it to appearances we substitute for it its schema as the key to its
212 25 In all change of appearances substance is permanent; its quantum in nature is
212 27 All appearances contain the permanent (substance) as the object
213 2 All appearances are in time; and in it alone, as substratum (as
213 5 Thus the time in which all change of appearances has to be thought, remains and does not change
213 10 in the objects of perception, that is, in the appearances, the substratum which represents time in general
213 13 in this substratum, and through relation of the appearances to it
213 17 in relation to which alone all time-relations of appearances can be determined, is substance in the [field of]
213 32 All appearances are in time
214 6 as the abiding correlate of all existence of appearances, of all change and of all concomitance, expresses
214 8 For change does not affect time itself, but only appearances in time
214 18 be perceived in itself; the permanent in the appearances is therefore the substratum of all determination
214 23 In all appearances the permanent is the object itself, that is
214 30 this permanence as a substratum of all change of appearances, and always assume it to be indubitable
215 3 and we ought first to have proved that in all appearances there is something permanent, and that the
215 22 or rather of the ever-abiding existence, in the appearances, of the subject proper
215 40 For we have here to deal only with appearances in the field of experience; and the unity of
217 26 The appearances would then relate to two different times, and
217 31 is thus a necessary condition under which alone appearances are determinable as things or objects in a
217 35 criterion, consequently, of the substantiality of appearances
218 8 (The preceeding principle has shown that all appearances of succession in time are one and all only
218 16 principle is, that <all change (succession) of appearances is merely alteration>
218 22 I perceive that appearances follow one another, that is, that there is a
219 7 In other words, the <objective relation> of appearances that follow upon one another is not to be
219 21 itself -- in other words, empirical knowledge of appearances -- is thus possible only in so far as we subject
219 22 only in so far as we subject the succession of appearances, and therefore all alteration, to the law of
219 24 law of causality; and, as likewise follows, the appearances, as objects of experience, are themselves
219 33 the word 'object' ought to signify in respect of appearances when these are viewed not in so far as they are
219 36 The appearances, in so far as they are objects of consciousness
220 1 and we must therefore agree that the manifold of appearances is always generated in the mind successively
220 2 Now if appearances were things in themselves, then since we have to
220 8 In spite, however, of the fact that the appearances are not things in themselves, and yet are what
220 13 connection in time belongs to the manifold in the appearances themselves
221 36 apprehension from the <objective succession> of appearances
223 13 reference to a rule in accordance with which the appearances in their succession, that is, as they happen, are
223 21 following in a uniform manner upon preceding appearances are we enabled to discover a rule according to
223 23 which certain events always follow upon certain appearances, and that this is the way in which we are first
224 2 rule, as a condition of the synthetic unity of appearances in time, has been the ground of experience itself
224 33 In the synthesis of appearances the manifold of representations is always
225 30 representation> of the time-series that the appearances of past time determine all existences in the
225 32 as events, can take place only in so far as the appearances of past time determine their existence in time
225 34 <For only in appearances can we empirically apprehend this continuity in
226 2 it does by carrying the time-order over into the appearances and their existence
226 4 it assigns, through relation to the preceding appearances, a position determined <a^priori> in time
226 9 position cannot be derived from the relation of appearances to it
226 10 On the contrary, the appearances must determine for one another their position in
226 14 A series of appearances thus arises which, with the aid of the
226 30 experience, that is, of objective knowledge of appearances in respect of their relation in the succession of
227 17 Thus the relation of appearances (as possible perceptions) according to which the
227 26 of the causal relation in the sequence of appearances is therefore also valid of all objects of
227 31 The principle of the causal connection among appearances is limited in our formula to their serial
228 25 water above its horizontal surface, although both appearances are simultaneous
229 6 alone that the seat of this fruitful source of appearances must be sought
229 23 are always the first ground of all change of appearances, and cannot therefore be found in a subject which
229 34 and ceasing to be cannot itself, in the field of appearances, come to be and cease to be, is an assured
230 9 and that cannot be admitted as an event among appearances since its mere possibility would destroy the
230 16 them quite other meanings, and would not apply to appearances as possible objects of experience
230 24 amounts to the same thing, of certain successive appearances, as motions, which indicate [the presence of]
231 11 For all parts of appearances are always themselves magnitudes
232 18 no matter what the objects may be, whether appearances or pure intuitions, is nothing but an extension
232 39 continuous determination of all positions for the appearances in this time, through the series of causes and
233 15 principle, cannot occur in the succession of appearances
234 28 Now assuming that in a manifold of substances as appearances each of them is completely isolated, that is
236 9 In our mind, all appearances, since they are contained in a possible
236 16 to rest on an objective ground, or is to hold of appearances as substances, the perception of the one must as
236 25 Through this <commercium> the appearances, so far as they stand outside one another and yet
236 34 of the determination of the existence of appearances in time, according to all its three modes, viz.
237 4 time is not an object of perception with which appearances could be confronted
237 7 through which alone the existence of appearances can acquire synthetic unity as regards relations
237 12 empirical sense, we understand the connection of appearances as regards their existence according to necessary
237 19 the unity of nature in the connection of all appearances under certain exponents which express nothing
237 24 together, the analogies thus declare that all appearances lie, and must lie, in <one> nature, because
238 10 in the synthetic unity of the apperception of all appearances, we have found <a^priori> conditions of complete
238 27 The unity of the world-whole, in which all appearances have to be connected, is evidently a mere
244 1 with laws of the empirical connection of appearances, our guessing or enquiring into the existence of
247 35 as necessary under the condition of other given appearances, save the existence of effects from given causes
248 16 Necessity concerns only the relations of appearances in conformity with the dynamical law of causality
248 29 to a <nature of things> (that is, of things as appearances), or what amounts to the same thing, to the unity
248 32 experience, that is, to the synthetic unity of appearances
248 39 of continuity forbids any leap in the series of appearances, that is, of alterations (<in mundo non datur
249 2 in space, any gaps or cleft between two appearances (<non datur hiatus>); for so we may express
249 10 that concern the use to be made of given appearances for the obtaining of empirical knowledge
249 25 and to the continuous connection of all appearances -- that is, to the unity of the concepts of the
249 34 are tantamount to the enquiry whether things as appearances one and all belong to the sum and context of a
249 37 cannot be connected with any other [series of] appearances, or whether my perceptions can belong, in their
250 35 That yet another series of appearances in thoroughgoing connection with that which is
256 6 the possibility of community -- of substances as appearances -- perfectly comprehensible, if we represent them
258 11 in its relation to apperception; and the appearances, as data for a possible knowledge, must already
259 18 employment is its application <merely to appearances>; that is, to objects of a possible experience
260 4 we not always able to present their meaning in appearances, that is, in empirical objects
260 25 conditions of sensibility, and so to the form of appearances -- to which, as their sole objects, they must
262 21 do not represent a succession in the series of appearances and in it a being which follows upon not-being
264 15 principles are merely rules for the exposition of appearances; and the proud name of an Ontology that
265 32 Appearances, so far as they are thought as objects according
266 15 the same time, if we entitle certain objects, as appearances, sensible entities (phenomena), then since we
266 22 Now we must bear in mind that the concept of appearances, as limited by the Transcendental Aesthetic
268 18 to our mode of intuition, therefore not merely as appearances but as things in themselves
268 21 by the understanding to some object; and since appearances are nothing but representations, the
268 34 of knowledge, but only the representation of appearances under the concept of an object in general -- a
268 36 is determinable through the manifold of these appearances
269 22 is given in sensibility, in order thereby to know appearances empirically under concepts of objects
269 28 The sensibility (and its field, that of the appearances) is itself limited by the understanding in such
269 3 to objects which are not viewed as being appearances, we should have to postulate an intuition other
271 29 general, and so as being one and the same for all appearances
272 9 and the domain that lies out beyond the sphere of appearances is for us empty
273 8 to things in themselves (things not regarded as appearances)
273 18 some have thought good to entitle the sum of appearances, in so far as they are intuited, the world of the
273 31 and reason are, indeed, employed in dealing with appearances
274 15 represented as objects of experience, that is, as appearances in thoroughgoing interconnection with one another
278 30 Leibniz took the appearances for things-in-themselves, and so for
279 1 given us by space itself, the condition of outer appearances
280 35 in which we determine all objects merely as appearances, then the form of intuition (as a subjective
280 38 (sensations); space and time come before all appearances and before all data of experience, and are indeed
283 3 In a word, Leibniz <intellectualised> appearances, just as Locke, according to his system of
283 23 (whether the object is to be reckoned among appearances or things in themselves), it inevitably followed
284 1 the plurality and distinction of objects, as appearances, not only possible but also necessary
284 27 a thing in general, but not as regards things as appearances
286 12 concepts as being likewise valid of appearances
286 16 is impossible), it still could not be applied to appearances, which do not represent things-in-themselves
286 17 In dealing with appearances I shall always be obliged to compare my concepts
286 20 be determinations of things-in-themselves but of appearances
286 28 it exercises, though admittedly these can only be appearances of outer sense
287 12 Through observation and analysis of appearances we penetrate to nature's inner recesses, and no
287 27 for discovering anything save always still other appearances -- eager as we yet are to explore their
287 34 our principal contention, namely, that although appearances are not included as things-in-themselves among
288 20 and, on the other hand, it is also evident that appearances could not be objects in themselves
291 26 for such are not things in themselves but merely appearances
292 39 conditions of our sensibility, and assume besides appearances objects of pure thought, that is, <noumena>
293 29 applicability to things-in-themselves but only to appearances, it does indeed think for itself an object in
294 8 beyond those which may be presented to it as appearances, and so to stray into intelligible worlds; nay
303 4 regarded as a faculty which secures the unity of appearances by means of rules, and reason as being the
307 5 however, be <transcendent> in relation to all appearances, <i.e.> there can never be any adequate empirical
307 11 series of conditions (whether in the synthesis of appearances, or even in the thinking of things in general)
308 10 nothing more than the unity of reflection upon appearances, in so far as these appearances must necessarily
308 10 reflection upon appearances, in so far as these appearances must necessarily belong to a possible empirical
310 35 feels a much higher need than merely to spell out appearances according to a synthetic unity, in order to be
318 20 We may call this unity of appearances the <unity of reason>, and that expressed by the
319 20 The absolute whole of all appearances -- we might thus say -- <is only an idea>; since we
323 10 the subject; (2) relation to objects, either as appearances or as objects of thought in general
323 26 the object of <psychology>, the sum-total of all appearances (the world) is the object of <cosmology>, and the
332 31 of inner sense, capable perhaps of explaining the appearances of inner sense, but never of revealing such
338 33 proved, beyond all question, that bodies are mere appearances of our outer sense and not things in themselves
338 40 <as such>, can never be found by us among outer appearances, and that their thoughts, consciousness, desires
339 11 the something which underlies the outer appearances and which so affects our sense that it obtains
339 26 to the outer senses, these predicates of outer appearances cannot be assigned to it
344 22 Now all outer appearances are of such a nature that their existence is not
344 27 This uncertainty I entitle the ideality of outer appearances, and the doctrine of this ideality is called
345 36 idealism> I mean the doctrine that appearances are to be regarded as being, one and all
346 4 The transcendental realist thus interprets outer appearances (their reality being taken as granted) as
346 37 External objects (bodies), however, are mere appearances, and are therefore nothing but a species of my
347 19 from the senses themselves, treating mere appearances as self-subsistent beings, existing outside us
347 25 configurations and alterations nothing but mere appearances, that is, representations in us, of the reality
347 33 For if we regard outer appearances as representations produced in us by their
348 4 and of corporeal things; for these are merely appearances, that is, mere kinds of representation, which are
349 21 Space itself, with all its appearances, as representations, is, indeed, only in me, but
349 39 here concerned are not things in themselves, but appearances only, that is, representations
350 4 The real of outer appearances is therefore real in perception only, and can be
350 23 has objective reality in relation to all outer appearances, which also are nothing else than mere
351 30 refuge still open, namely, the ideality of all appearances, a doctrine which has already been established in
351 39 Further, appearances in both fields must be connected with each other
352 13 space outside me, are specifically quite distinct appearances, they are not for that reason thought as being
352 16 the <transcendental object> which underlies outer appearances nor that which underlies inner intuition, is in
352 18 being, but a ground (to us unknown) of the appearances which supply to us the empirical concept of the
352 27 But if the psychologist takes appearances for things in themselves, and as existing in and
353 7 Although both are appearances, the appearance to outer sense has something
354 19 to be the transcendental substratum of outer appearances; for the latter is just as unknown to me as is
355 23 soul), but only the distinctive nature of those appearances of objects -- in themselves unknown to us -- the
355 39 As long as we take inner and outer appearances together as mere representations in experience
356 2 But as soon as we hypostatise outer appearances and come to regard them not as representations
356 6 subject the activities which they exhibit as appearances in relation to each other, then the efficient
356 35 That difficulty has arisen from our taking the appearances of an unknown cause as being the cause itself
357 39 dualism which does not assign these outer appearances to the subject as representations, but sets them
358 5 The objective reality thus assigned to appearances is never brought into question
358 22 saying that the representations of outer objects (appearances) cannot be outer causes of the representations in
358 29 cannot be the cause of those representations (appearances) which we comprehend under the title 'matter'
359 16 the view that matter and its motion are mere appearances and so themselves mere representations, his
360 2 is to indicate it through the ascription of outer appearances to that transcendental object which is the cause
360 6 arise in the field of experience we treat these appearances as objects in themselves, without troubling
360 8 about the primary ground of their possibility (as appearances)
360 37 of the absolute, inner cause of outer corporeal appearances as I or anybody else
360 39 for claiming to know on what the outer appearances in our present state (that of life) really rest
385 4 reason is applied to the <objective> synthesis of appearances
385 29 refer to absolute totality in the synthesis of appearances, <cosmical concepts>, partly because this
385 32 partly because they concern only the synthesis of appearances, therefore only empirical synthesis When, on the
386 6 as an idea which can never be reconciled with appearances
386 22 of synthetic unity the understanding subjects all appearances -- absolute totality, and in so doing converts the
389 17 regards the categories of real relation between appearances, that of substance with its accidents is not
389 30 only as it may exist in the series of appearances, it is evident that the substantial cannot be a
390 17 of the <Composition> of the given whole of all appearances
390 29 totality concerns only the exposition of <appearances>, and does not therefore refer to the pure concept
390 31 Appearances are here regarded as given; what reason demands
391 15 When, however, it is with appearances that we are dealing, we find a special limitation
392 13 signifies the mathematical sum-total of all appearances and the totality of their synthesis, alike in the
392 19 but with the unity in the <existence> of appearances
392 35 (<materialiter>), is meant the sum of appearances in so far as they stand, in virtue of an inner
393 1 The unconditioned necessity of <appearances> may be entitled natural necessity
393 5 by the term 'world' we mean the sum of all <appearances>, and it is exclusively to the unconditioned in
393 6 it is exclusively to the unconditioned in the <appearances> that our ideas are directed, partly also because
393 13 they do not in kind surpass the object, namely, appearances, but are concerned exclusively with the world of
398 33 space, nothing but the mere possibility of outer appearances in so far as they either exist in themselves or
398 34 exist in themselves or can be added to given appearances
398 35 intuition is not, therefore, a composite of appearances and space (of perception and empty intuition)
398 39 two factors outside the other, space outside all appearances, there arise all sorts of empty determinations of
399 30 outwardly intuited; it is not a correlate of the appearances, but the form of the appearances themselves
399 31 correlate of the appearances, but the form of the appearances themselves
400 4 Things, as appearances, determine space, that is, of all its possible
400 18 follows, whether full or empty, may be limited by appearances, but appearances cannot be limited <by an empty
400 18 full or empty, may be limited by appearances, but appearances cannot be limited <by an empty space> outside
400 35 that <empty space>, so far as it is <limited by appearances>, that is, empty space <within the world>, is at
401 31 as <a^priori> condition of the possibility of appearances, be set aside, the entire sensible world vanishes
403 35 has no application in the explanation of the appearances
406 20 in this discussion we are concerned only with <appearances> and their condition
407 7 to signify a particular mode of explaining bodily appearances (<moleculae>), and therefore presupposes
407 19 But we have a concept of bodies only as appearances; and as such they necessarily presuppose space as
409 16 nature is not the only causality from which the appearances of the world can one and all be derived
409 18 To explain these appearances it is necessary to assume that there is also
411 6 spontaneity> of the cause, whereby a series of appearances, which proceeds in accordance with laws of nature
411 12 in the [ordinary] course of nature, the series of appearances on the side of the causes can never be complete
412 22 absolute beginning of the ever-flowing series of appearances, and so of procuring a resting-place for your
413 12 a first beginning, due to freedom, of a series of appearances we have demonstrated only in so far as it is
414 34 an absolutely first beginning of a series of appearances
414 2 for, should this be done, that connection of appearances determining one another with necessity according
414 18 unceasingly alter the laws of the latter that the appearances which in their natural course are regular and
415 22 The sensible world, as the sum-total of all appearances, contains a series of alterations
416 8 the dynamical law of the determination of all appearances in time; and the latter alternative contradicts
416 28 be in time, and so would belong to the sum of appearances, that is, to the world
417 8 therefore, be thought apart from that sum of all appearances which constitutes the world of sense
417 24 ourselves to meet as we ascend in the series of appearances, cannot be such as arise in connection with mere
417 31 must concern the causal connection of a series of appearances for which a condition has to be assumed that is
418 8 cosmological and do not continue in the series of appearances
418 23 cosmologically, resting it upon the series of appearances and the regress therein according to empirical
421 36 with in time, and must belong to the series of appearances
424 17 applied not only in explanation of the appearances within the world, but also in the solution of the
424 21 mode of explanation employed within the series of appearances, intelligible beginnings; and to this extent its
426 36 according to necessary rules, the origin of appearances
427 38 That, in explaining the appearances, we must proceed as if the field of our enquiry
428 5 to indulge in ideal explanations of natural appearances, in regard to which a speculative knowledge is
431 8 In the explanation of natural appearances, on the other hand, much must remain uncertain
432 34 refer to the transcendental subject of all inner appearances, which is not itself appearance and consequently
433 21 For the natural appearances are objects which are given to us independently
434 11 unconditioned totality of the synthesis of appearances
434 26 Is it, perchance, appearances that demand explanation, and do we, in accordance
435 13 for instance, in any wise be able to explain the appearances of a body better, or even differently, in
435 16 Appearances demand explanation only so far as the conditions
436 31 the unconditioned in the successive synthesis of appearances, it must either be <too large> or <too small> for
439 25 of any experience possible to us, are nothing but appearances, that is, mere representations, which, in the
440 5 As to the appearances of inner sense in time, empirical idealism finds
440 18 But this space and this time, and with them all appearances, are not in themselves <things>; they are nothing
440 29 The empirical truth of appearances in space and time is, however, sufficiently
440 31 from dreams, if both dreams and genuine appearances cohere truly and completely in one experience, in
441 7 For the appearances, as mere representations, are in themselves real
441 33 however, entitle the purely intelligible cause of appearances in general the transcendental object, but merely
441 38 But the appearances, while conforming to it, are not given in
442 34 the experience in which objects, that is to say, appearances, are given to me
443 7 Only in another sort of relation, when these appearances would be used for the cosmological idea of an
443 24 in the conditions (in the synthesis of appearances) that constitute a series
444 17 If, however, what we are dealing with are appearances -- as mere representations appearances cannot be
444 18 with are appearances -- as mere representations appearances cannot be given save in so far as I attain
444 22 the conditioned is given, all its conditions (as appearances) are likewise given, and therefore cannot in any
444 25 The <appearances> are in their apprehension themselves nothing but
444 39 of a concept of the understanding applied to mere appearances
445 11 no less natural, in the minor premiss, to regard appearances both as things in themselves and as objects given
447 37 assuming that the world, the complete series of appearances, is a thing in itself that remains even if I
447 39 or the finite regress in the series of its appearances
448 8 only in the empirical regress of the series of appearances, and is not to be met with as something in itself
448 34 to an illusion which arises from our applying to appearances that exist only in our representations, and
449 1 indirect proof of the transcendental ideality of appearances -- a proof which ought to convince any who may not
449 8 also false that the world (the sum of all appearances) is a whole existing in itself
449 9 From this it then follows that appearances in general are nothing outside our
449 14 On the supposition that appearances, and the sensible world which comprehends them
450 8 to which we can attain in the exposition of given appearances is again conditioned
450 15 regress in the series of the conditions of given appearances, and forbidding it to bring the regress to a
450 31 actually present in the object (that is, in the appearances), which would be a constitutive cosmological
451 11 terms of it we should be ascribing to a series of appearances an objective reality which is independent of
452 5 advance proceeds, without end, in the series of appearances
453 15 The series are not things in themselves, but only appearances, which, as conditions of one another, are given
454 27 its invalidity as a constitutive principle of appearances [viewed as things] in themselves has been
455 12 Idea of the Totality of the Composition of the Appearances of a Cosmic Whole>
455 19 experience would have to contain a limitation of appearances by nothing, or by the void, and in the continued
456 12 The magnitude of the whole of appearances is not thereby determined in any absolute manner
457 30 namely, that the regress in the series of appearances, as a determination of the magnitude of the world
458 18 that the rule requires is that the advance from appearances be to appearances; for even if these latter yield
458 18 is that the advance from appearances be to appearances; for even if these latter yield no actual
458 21 are too weak in degree to become experience), as appearances they none the less still belong to a possible
458 25 Accordingly, while appearances <in the world> are conditionally limited, <the
462 19 the other two a <dynamical> synthesis of appearances
463 10 in the mathematical connection of the series of appearances no other than a <sensible> condition is
463 16 and the unconditioned is set prior to the appearances, while yet the invariably conditioned character
463 17 yet the invariably conditioned character of the appearances is not obscured, nor their series cut short, in
463 21 as the dynamical ideas allow of a condition of appearances outside the series of the appearances, that is, a
463 21 of appearances outside the series of the appearances, that is, a condition which is not itself
463 28 is inseparable from the series considered as appearances, is bound up with a condition which, while indeed
463 32 Understanding does not admit <among appearances> any condition which can itself be empirically
463 35 condition, not belonging to the series of appearances as one of its members, and can do so without in
464 2 other way sought unconditioned totality in mere appearances, fall to the ground, and the propositions of
464 7 unity; for in them no condition of the series of appearances can be found that is not itself appearance, and
464 17 Since the causality of appearances rests on conditions of time, and the preceding
465 20 Appearances, in determining the will, would have in the
466 4 If appearances were things in themselves, and space and time
466 31 presupposition of the <absolute reality> of appearances here manifests its injurious influence, to the
466 33 For if appearances are things in themselves, freedom cannot be
466 36 be such as can be found only in the series of appearances; both it and its effect will be necessary in
466 38 If, on the other hand, appearances are not taken for more than they actually are; if
467 2 they must themselves have grounds which are not appearances
467 4 and accordingly can be determined through other appearances, but its causality is not so determined
467 9 cause, and at the same time in respect of appearances as resulting from them according to the necessity
467 14 that since the thoroughgoing connection of all appearances, in a context of nature, is an inexorable law
467 16 of obstinately insisting upon the reality of appearances is to destroy all freedom
467 25 but through which it can be the cause of appearances, the <causality> of this being can be regarded
467 34 any of the concepts which we have to form of appearances and of a possible experience
468 8 an <empirical character>, whereby its actions, as appearances, stand in thoroughgoing connection with other
468 9 stand in thoroughgoing connection with other appearances in accordance with unvarying laws of nature
468 10 since these actions can be derived from the other appearances, they constitute together with them a single
468 14 cause of those same actions [in their quality] as appearances, but which does not itself stand under any
468 21 conditions of time; time is only a condition of appearances, not of things in themselves
468 25 <which happens> must have its cause in the <appearances> which precede it
468 33 to think a transcendental object as underlying appearances, though we know nothing of what it is in itself
469 1 world of sense, and its effects, like all other appearances, must be the inevitable outcome of nature
469 2 In proportion as outer appearances are found to influence it, and in proportion as
469 12 of sensibility and from all determination through appearances
469 15 in time, and therefore no causal dependence upon appearances
470 3 existed, but must have <happened>, and <among the appearances> must have a cause by which it in turn is
470 6 Only in virtue of this law can appearances constitute a <nature> and become objects of
470 17 into which reason falls when in the series of appearances it proceeds to the unconditioned
470 37 is not to be looked for in the causally connected appearances
470 38 Now granting that effects are appearances and that their cause is likewise appearance, is
471 7 be the action of a cause which, in respect of appearances, is original, and therefore, as pertaining to
471 12 The principle of the causal connection of appearances is required in order that we may be able to look
471 36 For if in determining in what ways appearances can serve as causes we follow the rules of nature
471 38 concern ourselves what kind of ground for these appearances and their connection may have to be thought as
472 5 the pure understanding are to be met with in the appearances, these appearances must none the less be capable
472 5 are to be met with in the appearances, these appearances must none the less be capable of complete causal
472 7 of complete causal explanation in terms of other appearances in accordance with natural laws
472 14 Man is one of the appearances of the sensible world, and in so far one of the
473 36 for reason to have causality with respect to appearances
473 39 presupposes a rule according to which certain appearances follow as effects; and every rule requires
474 2 based, and so far as it must be exhibited by mere appearances may be named the empirical character of the cause
474 13 character must itself be discovered from the appearances which are its effect and from the rule to which
474 19 and if we could exhaustively investigate all the appearances of men's wills, there would not be found a single
474 39 causality in respect of the actions of men, as appearances; and that these actions have taken place, not
475 10 know; we can only indicate its nature by means of appearances; and these really yield an immediate knowledge
475 22 it would itself be subject to the natural law of appearances, in accordance with which causal series are
475 25 that, if reason can have causality in respect of appearances, it is a faculty <through> which the sensible
476 1 For here the condition is <outside> the series of appearances (in the intelligible), and therefore is not
476 6 in another relation, belong to the series of appearances
476 28 irrespective of its relation in time to other appearances, is the immediate effect of the intelligible
476 39 effect has, indeed, a beginning in the series of appearances, but never in this series an absolutely first
477 40 Its appearances -- the modes in which it manifests itself in its
478 4 to the series of sensible conditions which render appearances necessary in accordance with laws of nature
478 11 it has not through its causality determined the <appearances> differently
478 19 of time makes a fundamental difference to appearances in their relations to one another -- for
478 20 in their relations to one another -- for appearances are not things in themselves and therefore not
478 27 it may be the sensibly unconditioned condition of appearances
478 29 the intelligible character should give just these appearances and this empirical character transcends all the
479 7 of the faculties which contain the cause of the appearances of our sensible world
479 27 Idea of the Totality of the Dependence of Appearances as regards their Existence in general>
480 5 evident that since everything in the sum-total of appearances is alterable, and therefore conditioned in its
480 8 Hence, if appearances were things in themselves, and if, as would then
480 12 being exist as the condition of the existence of appearances in the world of sense
480 19 the series, and therefore as homogeneous and as appearances
481 10 it be secured against the law which renders all appearances contingent and dependent
481 25 contains the ground of the possibility of all appearances
481 29 purely intelligible condition of the existence of appearances in the sensible world
481 38 ground that it is not of any use in explaining appearances
482 12 The sensible world contains nothing but appearances, and these are mere representations which are
482 18 To do so is to treat the appearances as if they were things in themselves which exist
482 27 hand, to think an <intelligible> ground of the appearances, that is, of the sensible world, and to think it
482 28 and to think it as free from the contingency of appearances, does not conflict either with the unlimited
482 30 the unlimited empirical regress in the series of appearances nor with their thoroughgoing contingency
483 2 or allow of, any empirical condition; so far as appearances are concerned, it will be unconditionally
483 17 inconsistent with the unlimited contingency of appearances, that is to say, with the never-ending regress in
484 8 For the existence of appearances, which is never self-grounded but always
484 10 to look around for something different from all appearances, that is, for an intelligible object in which
484 13 entirely outside the field of sensibility, appearances can only be viewed as contingent modes whereby
485 12 If, however, they are applied to appearances, they can be exhibited <in concreto>, because
485 13 can be exhibited <in concreto>, because in the appearances they obtain the appropriate material for concepts
494 17 at all -- and since that )wherein the real of all appearances is given is experience, considered as single and
494 33 concepts of the possibility of things, viewed as appearances, as being a transcendental principle of the
495 33 unity of experience is not based on the appearances themselves (on sensibility alone), but on the
514 6 the transcendental object lying at the basis of appearances (and with it the reason why our sensibility is
516 12 for obtaining the greatest possible unity among appearances, as being their ultimate ground; and since
516 22 regarding matter relatively, as <substratum> of appearances, they had considered it <in itself>, and as
516 31 the supreme empirical principle of the unity of appearances; and this principle, so far as it is empirically
516 35 of the matter which constitutes what is real in appearances, including impenetrability, is an effect (action)
517 10 outside the world, leaving us free to derive the appearances of the world and their existence from other
517 11 of the world and their existence from other appearances, with unfailing confidence, just as if there were
528 30 experience, and in that case it would, like all appearances, be itself again conditioned
529 20 only to objects of empirical knowledge, to appearances
530 22 to experience, which in all cases yields only appearances
534 28 each of these natural causes has in producing appearances
536 20 The various appearances of one and the same substance show at first sight
536 37 unity as completely as possible; and the more the appearances of this and that power are found to be identical
539 24 If among the appearances which present themselves to us, there were so
539 26 I do not say in form, for in that respect the appearances might resemble one another; but in content, that
540 24 the hope of ever being able to determine its appearances in accordance with universal principles
541 26 The knowledge of appearances in their complete determination, which is
546 22 the understanding to connect the manifold of the appearances by means of concepts, and to bring it under
551 7 the guidance of inner experience, connect all the appearances, all the actions and receptivity of our mind, <as
551 13 up the conditions of both inner and outer natural appearances, in an enquiry which is to be regarded as never
551 15 of completion, just <as if> the series of appearances were in itself endless, without any first or
551 17 We need not, in so doing, deny that, outside all appearances, there are purely intelligible grounds of the
551 18 there are purely intelligible grounds of the appearances; but as we have no knowledge of these whatsoever
551 25 yet also at the same time <as if> the sum of all appearances (the sensible world itself) had a single, highest
551 32 In other words, we ought not to derive the inner appearances of the soul from a simple thinking substance but
552 26 represent to ourselves as standing to the sum of appearances in a relation analogous to that in which
552 27 in a relation analogous to that in which appearances stand to one another
557 22 never thereby attain to a systematic unity of all appearances of inner sense
557 32 of systematic unity in the explanation of the appearances of the soul
557 36 of one and the same permanent being, and all <appearances> in space as completely different from the actions
558 9 employment of reason in determining the appearances of our soul
559 10 with such series, namely, that in explaining appearances, whether in their regressive or in their
559 18 the conditions are no longer in the series of appearances; they can be posited outside the series, and the
562 5 as a constitutive principle to explain the appearances of our soul, and thereby to extend our knowledge
562 18 investigation of the cause of these inner appearances, so far as that cause is to be found in physical
565 29 For the world is a sum of appearances; and there must therefore be some transcendental
565 31 therefore be some transcendental ground of the appearances, that is, a ground which is thinkable only by the
568 8 the idea of such a being in order to view the appearances as systematically connected with one another in
581 15 is given <a^priori> is that of the mere form of appearances, space and time
581 20 But the matter of appearances, by which <things> are given us in space and time
581 23 represents <a^priori> this empirical content of appearances is the concept of a <thing> in general, and the
583 27 so employing it we can do nothing more than bring appearances under concepts, according to their actual content
594 16 In accordance with the common prejudice, it took appearances as being things in themselves, and then required
594 20 which is not at all permissible in respect of appearances
594 22 of the two propositions, that the series of appearances <given in themselves> has an absolutely first
594 26 quite consistent with each other, inasmuch as <appearances>, in respect of their existence (as appearances)
594 27 <appearances>, in respect of their existence (as appearances), are <in themselves> nothing at all, that is, [so
595 3 only with <things in themselves> and not with appearances, the object of such questions is free from any
599 34 of good sentiments with the rank weeds of fair appearances
614 12 of hypotheses, in explanation of the actual appearances
614 14 the principle of our interpretation of its inner appearances a complete and necessary unity of all its
614 31 In the explanation of given appearances, no things or grounds of explanation can be
614 34 have been found to stand in connection with given appearances in accordance with the already known laws of the
614 35 in accordance with the already known laws of the appearances
615 17 since these existences are nothing but appearances, we need never look to them for any kind of
616 11 human soul has been employed to account for its appearances, it is controverted by certain difficulties, due
619 31 bodily death -- both birth and death being mere appearances
627 38 For appearances (as mere representations) which yet are to be
628 2 it would contradict (since everything in appearances is conditioned) the unconditioned determination
631 23 whatsoever -- in the same manner as all other appearances of nature, namely, in conformity with
631 28 no use of such insight in explaining either the appearances of this present life or the specific nature of a
633 15 be empirically made use of in explanation of appearances, but is itself a problem for reason, as has been
634 19 of its causality, in beginning a series of appearances -- from all determining causes of the sensible
639 15 the senses present to us nothing but a world of appearances, we must assume that moral world to be a
649 1 as the condition of my explanations of the appearances exhibited by the world, but rather am bound so to
APPEARED 2
446 23 To the critics of his procedure he appeared to have the absurd intention of denying both of
565 21 this assertion -- which at first sight may have appeared rash -- so far as regards the two questions in
APPEARING 4
126 20 object as being thereby given, that is to say, as appearing
299 39 no more be prevented than we can prevent the sea appearing higher at the horizon than at the shore, since we
300 1 than the astronomer can prevent the moon from appearing larger at its rising, although he is not deceived
498 3 we know, then the foregoing argument is far from appearing in so advantageous a light, and special favour is
APPEARS 29
027 25 there can be appearance without anything that appears
080 19 in itself, but in the subject to which the object appears; nevertheless, it belongs really and necessarily
088 24 as it is affected by itself, and therefore as it appears to itself, not as it is
107 15 As this division appears to depart in some, though not in any essential
146 19 of imagination connects the manifold only as it <appears> in intuition, as, for instance, in the shape of a
152 5 that is dissolution, namely, <analysis>, which appears to be its opposite, yet always presupposes it
169 23 therefore, can know itself only as it appears to itself in respect of an intuition which is not
177 32 And thus it appears that, though understanding is capable of being
229 1 criterion of a substance, in so far as substance appears to manifest itself not through permanence of
260 21 categories and the principles derived from them, appears from the following consideration
266 34 senses represent to us something merely <as it appears>, this something must also in itself be a thing
279 30 constituting the concept of the substance which appears in space and which we call matter
335 11 superficial plausibility, but an inference which appears to withstand even the keenest scrutiny and the
339 4 so popular that even the commonest understanding appears to have always relied upon it, and thus already
358 15 It is argued, namely, that what appears as matter cannot by its immediate influence be
360 19 of sensibility in virtue of which something appears to us in space, those transcendental objects
381 9 other, not inwardly but only in so far as one <appears> outwardly to the other, and that what, as thing
424 37 robs us of all these supports, or at least appears to do so
425 31 On the contrary, pure empiricism appears to deprive them of all power and influence
443 22 this syllogism, the major premiss of which appears so natural and evident, as many cosmological
468 1 object, besides the quality in terms of which it appears, a <causality> which is not appearance, although
468 31 nothing can be perceived except in so far as it appears
476 23 of the will under [the guise of] which man appears
535 8 If it then appears that all particular instances which can be cited
604 37 dogmatic point of view, a seemly spectacle, but appears to suggest a mischievous and malevolent
605 16 escaping from the troublesome affairs of reason appears to be, as it were, a short cut by which we can
606 9 If I represent the earth as it appears to my senses, as a flat surface, with a circular
606 24 sum of all the possible objects of our knowledge appears to us to be a plane, with an apparent horizon
658 31 analogy to entitle anyone a philosopher who appears to exhibit self-control under the guidance of
APPENDED 1
269 13 in the opening sentences of the <General Note> appended to the preceding chapter
APPENDIX 2
276 1 APPENDIX THE AMPHIBOLY OF CONCEPTS OF REFLECTION
532 1 APPENDIX TO THE TRANSCENDENTAL DIALECTIC
APPERCEPTION 128
088 10 The consciousness of self (apperception) is the simple representation of the 'I', and if
127 29 of the mind, namely, <sense, imagination>, and <apperception>
127 32 the <unity> of this synthesis through original apperception
135 20 and limits it to conditions which make unity of apperception possible
136 5 condition is no other than <transcendental apperception>
136 10 is usually named <inner sense>, or <empirical apperception>
136 21 consciousness I shall name <transcendental apperception>
136 26 The numerical unity of this apperception is thus the <a^priori> ground of all concepts
136 29 This transcendental unity of apperception forms out of all possible appearances, which can
138 4 under the conditions of the necessary unity of apperception, just as in mere intuition they must be subject
139 4 it all possible appearances, stand to original apperception
139 4 In original apperception everything must necessarily conform to the
139 8 synthesis according to concepts in which alone apperception can demonstrate <a^priori> its complete and
140 4 to our knowledge save in terms of this original apperception
140 17 itself according to our subjective ground of apperception, and should indeed depend upon it in respect of
140 23 of all our knowledge, namely, in transcendental apperception, in that unity on account of which alone it can
141 12 of its objects -- <sense, imagination>, and <apperception>
141 17 in <association> (and reproduction), <apperception> in the <empirical consciousness> of the identity
141 23 imagination, and empirical consciousness in pure apperception, that is, in the thoroughgoing identity of the
141 30 a possible experience, we must begin with pure apperception
142 8 of the manifold in one subject is synthetic, pure apperception supplies a principle of the synthetic unity of
142 12 The transcendental unity of apperception thus relates to the pure synthesis of imagination
142 23 namely, the consciousness of myself as original apperception
142 39 is necessarily conditioned by relation to this apperception <as a faculty>
143 4 (productive) synthesis of imagination, prior to apperception, is the ground of the possibility of all
143 11 necessary in relation to the original unity of apperception
143 11 Since this unity of apperception underlies the possibility of all knowledge, the
143 16 <The unity of apperception in relation to the synthesis of imagination> is
145 14 all perceptions to one consciousness (original apperception) that I can say of all perceptions that I am
145 25 to be found save in the principle of the unity of apperception, in respect of all knowledge which is to belong
145 29 be apprehended, that they conform to the unity of apperception
145 33 in one consciousness, that of original apperception, is thus the necessary condition of all possible
146 11 The abiding and unchanging 'I' (pure apperception) forms the correlate of all our representations in
146 15 as truly belongs to an all-comprehensive pure apperception, as all sensible intuition, as representation
146 17 It is this apperception which must be added to pure imagination, in order
146 24 through relation of the manifold to the unity of apperception, it is only by means of the imagination that they
146 30 with the condition of the necessary unity of pure apperception on the other
148 14 it may contain, is only possible in the unity of apperception
148 15 The unity of apperception is thus the transcendental ground of the
148 17 This same unity of apperception in respect to a manifold of representations
149 36 be a complete unity of them in one and the same apperception
150 8 of all representations in relation to original apperception, precede all empirical knowledge
152 28 $16 <The Original Synthetic Unity of Apperception>
153 9 I call it <pure apperception>, to distinguish it from empirical apperception
153 9 apperception>, to distinguish it from empirical apperception, or, again, <origninal apperception>, because it
153 10 empirical apperception, or, again, <origninal apperception>, because it is that self-consiousness which
153 15 The unity of this apperception I likewise entitle the <transcendental> unity of
153 27 This thoroughgoing identity of the apperception of a manifold which is given in intuition
154 1 In other words, the <analytic> unity of apperception is possible only under the presupposition of a
154 14 <a^priori>, is thus the ground of the identity of apperception itself, which precedes <a^priori> all <my>
154 21 of given representations under the unity of apperception
154 22 The principle of apperception is the highest principle in the whole sphere of
154 24 This principle of the necessary unity of apperception is
154 36 The synthetic unity of apperception is therefore that highest point, to which we must
154 39 Indeed this faculty of apperception is the understanding itself
155 18 to be entitled the original synthetic unity of apperception -- under which all representations that are given
155 30 to conditions of the original synthetic unity of apperception
156 7 would not have in common the act of the apperception 'I think', and so could not be apprehended
156 22 principle of the original <synthetic> unity of apperception
157 9 comprehend them as synthetically combined in one apperception through the general expression, '<I <think>'
157 13 but only to that understanding through whose pure apperception, in the representation 'I am', nothing manifold
157 29 The transcendental unity of apperception is that unity through which all the manifold
158 10 is objectively valid; the empirical unity of apperception, upon which we are not here dwelling, and which
158 19 Judgments consists in the Objective Unity of the Apperception of the Concepts which they contain>
159 7 knowledge are brought to the objective unity of apperception
159 10 It indicates their relation to original apperception, and its <necessary unity>
159 16 one another <in virtue of the necessary unity> of apperception in the synthesis of intuitions, that is
159 21 principle of the transcendental unity of apperception
160 6 subject to the original synthetic unity of apperception, because in no other way is the <unity> of
160 10 they intuitions or concepts) is brought under one apperception, is the logical function of judgment (cf. $19)
160 37 the relation of this manifold to the unity of apperception
161 24 it from elsewhere in intuition, to the unity of apperception -- a faculty, therefore, which by itself knows
161 28 that it can produce <a^priori> unity of apperception solely by means of the categories, and only by
163 20 intuition at hand to which the synthetic unity of apperception, which constitutes the whole content of these
164 16 the manifold in them relates only to the unity of apperception, and is thereby the ground of the possibility of
164 25 in accordance with the synthetic unity of apperception, and so to think synthetic unity of the
164 25 and so to think synthetic unity of the apperception of the manifold of <a^priori sensible intuition>
165 5 merely to the original synthetic unity of apperception, that is, to the transcendental unity which is
165 18 of its form in accordance with the unity of apperception, imagination is to that extent a faculty which
166 9 have carefully distinguished from the faculty of <apperception>, is commonly regarded as being identical with it
166 13 of intuition, that is, of bringing it under an apperception, upon which the possibility of understanding
166 29 Apperception and its synthetic unity is, indeed, very far from
168 23 and therefore in the synthetic original unity of apperception, I am conscious of myself, not as I appear to
168 28 of every possible intuition to the unity of apperception, a determinate mode of intuition, whereby this
169 10 through combination of the manifold in one apperception
171 36 be in conformity with the synthesis of apperception, which is intellectual and is contained in the
175 30 following from the <original> synthetic unity of apperception, as the form of the understanding in its relation
183 27 in one concept in conformity with the unity of apperception
186 2 in inner sense, and so indirectly the unity of apperception which as a function corresponds to the
186 10 combination of all consciousness in one original apperception, they serve only to subordinate appearances to
192 27 which is required for judgment, on the unity of apperception
193 27 to the transcendental and necessary unity of apperception
194 24 unity of this synthesis in a transcendental apperception, to a possible empirical knowledge in general
209 30 three analogies rests on the necessary <unity> of apperception, in respect of all possible empirical
209 35 For the original apperception stands in relation to inner sense (the sum of all
209 39 its time-relations, be united in the original apperception
210 2 by the <a^priori> transcendental unity of apperception, to which everything that is to belong to my
232 37 the understanding, by virtue of the unity of apperception, is the <a^priori> condition of the possibility
236 11 must stand in community (<communio>) of apperception, and in so far as the objects are to be
237 21 time comprehends all existence) to the unity of apperception -- such unity being possible only in synthesis
238 10 of which consists in the synthetic unity of the apperception of all appearances, we have found <a^priori>
250 2 formal conditions of sensibility as well as of apperception, prescribes <a^priori> to experience in general
258 11 the synthesis of imagination in its relation to apperception; and the appearances, as data for a possible
268 28 but which, as a correlate of the unity of apperception, can serve only for the unity of the manifold in
294 17 This error, in turn, is due to the fact that apperception, and with it thought, precedes all possible
329 40 inner perception is nothing more than the mere apperception 'I <think>', by which even transcendental
336 37 the former paralogism, the formal proposition of apperception, 'I think', remains the sole ground to which
336 40 is not itself an experience, but the form of apperception, which belongs to and precedes every experience
337 13 must be regarded as an immediate expression of apperception, just as what is referred to as the Cartesian
342 2 who first represents <me in time>, for in the apperception <time> is represented, strictly speaking, only
343 23 of our self which we infer from identical apperception, but on the contrary is inferred first from the
343 38 which there is a thoroughgoing connection through apperception
345 9 without is not in me, I cannot encounter it in my apperception, nor therefore in any perception, which, properly
345 10 properly regarded, is merely the determination of apperception
364 9 Now the bare apperception, 'I', is in concept substance, in concept simple
365 3 Apperception is itself the ground of the possibility of the
365 6 intuition, in so far as the manifold has unity in apperception
365 14 them all objects, in the absolute unity of apperception, and so <through itself>
366 10 have them in their completeness, we may note that apperception has been carried through all the classes of the
368 28 with the universal condition of the unity of apperception in thought)
369 12 (2) That the 'I' of apperception, and therefore the 'I' in every act of thought
375 31 and this merely on the ground that the unity of apperception in thought does not allow of its being explained
376 13 less in this proposition the absolute unity of apperception, the simple 'I' in the representation to which
376 15 For apperception is something real, and its simplicity is already
472 23 the senses, knows himself also through pure apperception; and this, indeed, in acts and inner
495 34 the manifold through the <understanding> (in an apperception); and consequently the unity of the supreme
583 20 belong, in a possible experience, to the unity of apperception
622 14 our thinking substance, derived from the unity of apperception, may be, it is faced by the unavoidable
APPLICABILITY 4
125 15 only comparative universality, that is, extensive applicability
181 1 as given, no special discussion of the applicability of the former to the latter is required
293 28 the latter that it must not presume to claim applicability to things-in-themselves but only to appearances
307 13 Does it, or does it not, have objective applicability
APPLICABLE 21
163 36 being able only to say that our intuition is not applicable to it
180 24 We must be able to show how pure concepts can be applicable to appearances
181 37 They cannot, therefore, be viewed as applicable to things in themselves, independent of all
200 18 make pure mathematics, in its complete precision, applicable to objects of experience
200 30 no longer know why and how far mathematics can be applicable to appearances
248 13 experience, and even in this field is not applicable to the existence of things as substances, since
318 25 of the absolute totality of conditions is not applicable in any experience, since no experience is
332 22 mere possibility, in order to see what properties applicable to its subject (be that subject actually existent
343 26 aright, the concept of substance, which is applicable only empirically, would first be brought in after
364 14 they cannot have any consequences which are applicable to objects of experience, and are therefore
370 39 possibility of this experience, but that they are applicable to things in general and to things in themselves
372 4 there is any object to which the concept is applicable -- as to the possibility of such a mode of
405 21 but arbitrary concepts, and so as not being applicable to real things
405 28 determinations of space fail to be directly applicable to what is only possible in so far as it fills
459 33 This general statement is obviously applicable to space
476 21 in time in accordance with rules, is not applicable to it
511 22 This principle is applicable only in the sensible world; outside that world it
529 19 only of immanent validity, that is, they are applicable only to objects of empirical knowledge, to
548 1 of reason, the title 'principles' is not strictly applicable; they may more fittingly be entitled 'maxims'
555 10 exclusively through concepts which, properly, are applicable only in the world of sense
647 12 while opining is doubtless too weak a term to be applicable, the term knowing is too strong
APPLICATION 82
021 7 concepts alone -- not, like mathematics, on their application to intuition
048 14 affirmative judgments only, the subsequent application to negative judgments being easily made), this
058 10 and outward opposition from endeavouring, through application of a method entirely different from any hitherto
058 25 The exhaustive application of such an organon would give rise to a system of
095 12 conditions which may hinder or help its application, and which are all given only empirically
096 24 The application of space to objects in general would likewise be
100 30 to as an organon of its general and unlimited application, and if consequently we venture, with the pure
118 14 Now, although the application of this principle has proved very meagre in
118 30 [empirical objects], have, in this further application, been used only in their formal meaning, as being
141 13 these can be viewed as empirical, namely, in its application to given appearances
161 34 $22 <The Category has no other Application in Knowledge than to Objects of Experience>
162 33 of things; they do so only through their possible application to <empirical intuition>
162 37 yielding knowledge of <things>, have no kind of application, save only in regard to things which may be
164 8 $24 <The Application of the Categories to Objects of the Senses in
164 30 of thought, obtain objective reality, that is, application to objects which can be given us in intuition
165 23 on the sensibility; and is its first application -- and thereby the ground of all its other
174 20 of experience that they supply in their application to appearances, will be shown more fully in the
178 9 yet, none the less, may easily stumble in their application
178 38 it is not unusual to meet learned men who in the application of their scientific knowledge betray that
180 21 of intuitions under pure concepts, the <application> of a category to appearances, possible
181 6 with the appearance, and which thus makes the application of the former to the latter possible
181 20 Thus an application of the category to appearances becomes possible
183 6 This schematism of our understanding, in its application to appearances and their mere form, is an art
186 33 independent of all schemata, and of much wider application
190 24 criterion of truth, no authority and no field of application
193 12 senseless and meaningless, if their necessary application to the objects of experience were not established
195 21 every empirical proposition, however general its application, suffices to make this confusion easily
195 27 The question, however, of their application to experience, that is, of their objective
195 38 In the application of pure concepts of understanding to possible
196 32 to differences in the evidence and in the application of the principles
196 37 evidential force and as regards their <a^priori> application to appearances
197 14 named them, therefore, on account rather of their application than of their content
200 19 Without this principle, such application would not be thus self-evident; and there has
210 24 two previous principles, which, as justifying the application of mathematics to appearances, I entitled the
239 23 to empirical judgment, and to reason in its application to experience
259 16 employment of a concept in any principle is its application to things <in general and in themselves>; the
259 17 in themselves>; the empirical employment is its application <merely to appearances>; that is, to objects of a
259 19 That the latter application of concepts is alone feasible is evident from the
261 28 in the least being able to show how they can have application to an object, that is, how in pure understanding
261 35 which makes the explained concept serviceable in application
263 16 concept of understanding, determinations of their application to sensibility in general (schemata)
263 17 Apart from such application they are not concepts through which an object is
266 5 time; and they seem, therefore, to allow of an application extending beyond all objects of the senses
267 30 of appearance, and that even in their <a^priori> application they relate only to the formal possibility of
275 19 in all principles that might make possible its application
298 35 We shall entitle the principles whose application is confined entirely within the limits of
308 19 it must always be possible to show their application in experience
318 34 with their nature, and inasmuch as their application is solely to possible experience, be always
340 37 is simple, such a way of speaking has no sort of application to real objects, and therefore cannot in the
378 41 but the empirical is only the condition of the application, or of the employment, of the pure intellectual
383 34 We shall have occasion to make further application of them in the sequel
395 33 The antinomy which discloses itself in the application of laws is for our limited wisdom the best
396 24 But for the successful application of this test the conflict into which they fall
403 33 and which, as being without an object, has no application in the explanation of the appearances
404 26 proposition of the antithesis has a much wider application than the first
422 25 But in this empirical application, and in the progressive extension of the
432 37 meet with the conditions required for their application
436 20 can be more easily detected through study of its application and consequences than in its own separate
449 31 8 THE REGULATIVE PRINCIPLE OF PURE REASON IN ITS APPLICATION TO THE COSMOLOGICAL IDEAS
454 4 will be set in their proper light by their application in the following section
458 11 this being the only proper task of reason in the application of its principles
459 37 From this a second application of the statement quite naturally follows, namely
467 12 but will become clear in the course of its application
498 35 which are completely valid, but which in their application to ourselves would be lacking in all reality
511 26 causality has no meaning and no criterion for its application save only in the sensible world
528 16 of experience, and outside this field has no application, nay, is indeed meaningless, would be altogether
532 26 of real things, they become transcendent in their application and for that very reason can be delusive
533 5 only if they be employed in their widest possible application, that is, with a view to obtaining totality in
533 11 sole object, the understanding and its effective application
541 13 this logical law would be without meaning and application if it did not rest upon a <transcendental> law of
546 38 sensibility; but with this difference, that the application of the concepts of the understanding to the
546 40 of the object itself (as is the case in the application of categories to their sensible schemata) but
555 32 itself>, since these concepts have not the least application to anything that is entirely distinct from the
556 13 serve objectively as a principle that extends the application of reason to objects, but subjectively as a maxim
556 14 but subjectively as a maxim that extends its application to all possible empirical knowledge of objects
558 35 its inner possibility, that is, to determine the application of the categories to it, we need no idea, that is
560 6 involve any principle that claims, in its application to possible experience, to be constitutive in
586 32 we are constantly making use of them in our application of the concept, the completeness of the analysis
643 8 in nature] which contains the condition of its application <in concreto>, must be so likewise
644 4 itself above all empirical conditions of its application, and has attained to an immediate knowledge of
649 4 is, however, so important a condition of the application of reason to nature that I cannot ignore it
663 34 of the pure knowledge of understanding in its application to nature
APPLICATIONS 1
165 24 and thereby the ground of all its other applications -- to the objects of our possible intuition
APPLIED 52
029 32 of possible experience, and which, if also applied to what cannot be an object of experience, always
094 7 General logic is either pure or applied
094 20 General logic is called applied, when it is directed to the rules of the
094 23 Applied logic has therefore empirical principles
094 31 be entirely separated from that which constitutes applied (though always still general) logic
095 7 What I call applied logic (contrary to the usual meaning of this
095 22 a true and demonstrated science, because, like applied logic, it depends on empirical and psychological
098 32 Its rules must be applied in the examination and appraising of the form of
100 9 the condition that objects to which it can be applied be given to us in intuition
100 21 which those pure concepts of understanding can be applied, the understanding is led to incur the risk of
105 29 applies to various other concepts, but is here applied in particular to the concept of body, and this
107 27 an extension to the whole of which the predicate applied
162 8 could be nothing, to which my thought could be applied
162 27 concepts of understanding, even when they are applied to <a^priori> intuitions, as in mathematics
162 30 by their means the pure concepts also -- can be applied to empirical intuitions
163 21 the whole content of these forms, could be applied, and in being so applied determine an object
163 21 of these forms, could be applied, and in being so applied determine an object
164 1 not a single one of all the categories could be applied
171 9 the categories, in so far as the combination is applied to our <sensible intuition>
179 14 the instance to which the rule is to be applied
182 8 condition under which alone the category can be applied to any object
189 6 of these principles, namely, that they cannot be applied to things in themselves, are matters which do not
256 15 the mediation of outer intuition can it be applied also to inner sense
259 23 of giving it an object to which it may be applied
265 27 in any manner whatsoever, that is, they cannot be applied to any ostensible object
271 34 validity, since the category is not then being applied to any intuition so as to impart to it the unity
272 32 a possible intuition, to which they may be applied
275 8 propositions, when the concepts are to be applied, not in their relation to possible experience
286 15 however, is impossible), it still could not be applied to appearances, which do not represent
315 13 we may presume that the form of syllogisms, when applied to the synthetic unity of intuitions under the
333 20 in so far as they rest upon an intuition, and are applied to the manifold of this intuition, as functions
334 8 such an object can the concept of <substance> be applied in a manner that is empirically serviceable
365 37 But in the minor premiss the very same concept is applied to the object of all inner experience without our
377 29 as object, and the category of substance is then applied to it
377 32 always presupposes a given <intuition>, cannot be applied
382 4 functions of thought (of judgment) as already applied to our sensible intuition, such intuition being
382 20 of intuition, that is, the thought of myself applied to the empirical intuition of myself
385 4 different situation arises when reason is applied to the <objective> synthesis of appearances
403 5 not be made up of substances; composition, as applied to substances, is only an accidental relation in
424 16 maxims, namely a principle of pure <empiricism>, applied not only in explanation of the appearances within
444 39 empirical sense of a concept of the understanding applied to mere appearances
485 12 If, however, they are applied to appearances, they can be exhibited <in
514 30 experience but on pure principles of reason, as applied to an existence given through empirical
532 30 employment within its limits), according as it is applied to an object which is supposed to correspond to
539 35 the logical principle of genera is to be applied to nature (by which I here understand those
560 12 Such a principle opens out to our reason, as applied in the field of experience, altogether new views
566 4 and have no meaning whatsoever when not applied to objects of possible experience, that is, to
576 19 reason, whatever be the object to which it is applied, while yet, at the same time, its transcendental
590 3 of pure understanding; but the principle there applied is not itself an axiom, but serves only to
662 15 concerned with such knowledge of nature as can be applied in experience (<in concreto>), the latter with
664 6 of nature belongs, namely, by the side of <applied> philosophy, the <a^priori> principles of which
664 8 philosophy; it is therefore so far connected with applied philosophy, though not to be confounded with it
APPLIES 19
011 19 This applies still more to any <determination> of all pure
028 13 valid, and the principle of causality therefore applies only to things taken in the former sense, namely
105 28 are divisible', the concept of the divisible applies to various other concepts, but is here applied in
158 25 in this interpretation -- that in any case it applies only to <categorical>, not to hypothetical and
166 31 The former, as the source of all <combination>, applies to the manifold of <intuitions in general>, and
215 30 expressed by the word permanence, a term which applies chiefly to future time
227 32 formula to their serial succession, whereas it applies also to their coexistence, when cause and effect
253 10 This likewise applies to the other categories; for example, how a thing
262 14 the concept would yield no indication how it applies to any object
303 6 Accordingly, reason never applies itself directly to experience or to any object
320 33 The actual judgment which applies the assertion of the rule to the <subsumed case>
389 4 synthesis in the series of conditions likewise applies to space
397 17 existence rather than of non-existence; and this applies whether the thing is supposed to arise of itself
406 6 Our inference from the composite to the simple applies only to self-subsisting things
448 15 of magnitude in the [field of] appearance, applies also to all the others
460 24 rule of progress <in infinitum> undoubtedly applies to the subdivision of an appearance, viewed as a
473 13 The action to which the '<ought>' applies must indeed be possible under natural conditions
494 28 natural illusion we regard this principle, which applies only to those things which are given as objects
512 33 to which this concept (of supreme reality) applies is absolutely necessary
APPLY 38
047 18 which he could take a stand, to which he could apply his powers, and so set his understanding in
080 31 determine their own limits, namely, that they apply to objects only in so far as objects are viewed
113 6 of pure concepts of the understanding which apply <a^priori> to objects of intuition in general, as
164 1 We could not, for instance, apply to it the concept of substance, meaning something
164 4 intuition provides the instance to which to apply it, I do not know whether there can be anything
172 12 category of <cause>, by means of which, when I apply it to my sensibility, I determine <everything
177 10 solely <for judgment>, instructing it how to apply to appearances the concepts of understanding
186 30 from all conditions of sensibility, ought to apply to things in general, <as they are>, and not
195 11 They simply apply the latter to special cases [in the field] of
210 37 cannot be constructed, the principles can apply only to the relations of existence, and can yield
215 36 separated owing to the belief that they apply to things in themselves, and that the first would
230 16 with them quite other meanings, and would not apply to appearances as possible objects of experience
240 24 they have objective reality, that is, they apply to possible things
264 4 and that the principles of pure understanding can apply only to objects of the senses under the universal
269 2 If, therefore, we should attempt to apply the categories to objects which are not viewed as
270 11 our sensible intuition, could not in the least apply to them
272 4 The remaining things, to which it does not apply, are entitled noumena, in order to show that this
274 28 representations which we are not in a position to apply to any determinate object
275 1 as to the object to which the concept may apply
288 6 But if I apply these concepts to an object in general (in the
293 40 But since we can apply to it none of the concepts of our understanding
337 35 empty expression 'I', an expression which I can apply to every thinking subject
338 13 only the condition of our knowledge; it does not apply to any assignable object
378 28 The category as such does not apply to an indeterminately given object but only to
394 2 the principles of understanding we do not merely apply our reason to objects of experience, but venture
406 18 absence of a limiting qualification be made to apply to everything composite -- as has frequently
460 25 as a mere filling of space, it cannot be made to apply to a whole in which already, as given, the parts
472 13 Let us apply this to experience
486 5 predicates one only [of each pair] can apply to the idea of the perfect man
512 5 synthesis, a principle which itself, however, can apply only to the field of possible experiences -- etc
543 32 unity, and insists that before we proceed to apply a universal concept to individuals we distinguish
557 19 For I cannot even apply any one of the categories to this object, except
561 38 On the same ground I apply the name also to the sophistical argument of pure
567 10 world, we should no longer be in a position to apply the principle in a manner suited to the empirical
584 31 great expectations from their skill -- should they apply themselves to carry out their project
621 8 that, in the case of the former, reason may not apply itself, by means of its concepts, directly to the
627 31 In that case we can apply the rule: <non entis nulla sunt predicata>
629 9 on finding that it itself can and must apply this discipline, and that it is not called upon
APPLYING 13
113 3 of the understanding, and to regard them as applying <a^priori> to objects -- a conclusion which
157 11 This principle is not, however, to be taken as applying to every possible understanding, but only to that
198 29 <aggregation> and that of <coalition>, the former applying to <extensive> and the latter to <intensive>
212 18 we do indeed make use of the category, but in applying it to appearances we substitute for it its schema
215 1 For this permanence is our sole ground for applying the category of substance to appearance; and we
273 7 on the contrary, it itself limits sensibility by applying the term noumena to things in themselves (things
318 15 to the understanding -- the understanding [alone] applying immediately to the objects of intuition, or
345 27 is not, therefore, to be understood as applying to those who deny the existence of external
372 15 we are without the necessary condition for applying the concept of substance, that is, of a
383 21 objects of experience, I should be justified in applying these concepts, in conformity with their
448 34 conflict due to an illusion which arises from our applying to appearances that exist only in our
603 3 but he affords me a welcome opportunity of applying and, in this or that respect, amending the
659 30 Now morality is the only code of laws applying to our actions which can be derived completely
APPOINTED 1
020 29 that the teacher chooses to say, but of an appointed judge who compels the witnesses to answer
APPRAISING 1
098 32 Its rules must be applied in the examination and appraising of the form of all knowledge before we proceed to
APPRECIABLY 1
560 34 earthquakes, from continuously, and indeed quite appreciably in a comparatively short time, altering the
APPRECIATE 2
351 9 We are now in a position to appreciate the value of these idealist objections
436 29 dealing with a cosmological idea, I were able to appreciate beforehand that whatever view may be taken of the
APPREHEND 18
050 1 From the start I can apprehend the concept of body analytically through the
050 29 By prior analysis I can apprehend the concept of body through the characters of
051 4 which happens something quite different, and to apprehend that the concept of cause, though not contained
084 11 in any save a confused fashion; we do not apprehend them in any fashion whatsoever
088 18 to consciousness of oneself is to seek out (to apprehend) that which lies in the mind, it must affect the
155 14 them one and all <my> representations, and so apprehend them as constituting <one> intuition
172 2 example, I perceive the freezing of water, I apprehend two states, fluidity and solidity, and these as
221 26 from below and end above; and I could similarly apprehend the manifold of the empirical intuition either
225 3 as something that happens; that is to say, I apprehend an object to which I must ascribe a certain
225 35 <For only in appearances can we empirically apprehend this continuity in the connection of times>
301 29 But I cannot therefore say that I apprehend this property of straight lines in general and in
301 30 in general and in itself, from principles; I apprehend it only in pure intuition
301 33 is, therefore, that knowledge alone in which I apprehend the particular in the universal through concepts
388 27 the manifold parts of space, by means of which we apprehend space, is successive, taking place in time and
398 25 that being in this case impossible -- we can apprehend it only through the synthesis of the parts viewed
422 11 it endeavours to free from all conditions and apprehend in its unconditioned totality that which
499 31 understanding, as step by step it has come to apprehend its own requirements
596 29 beyond our reach that we are only permitted to apprehend them in a manner lacking in clearness and subject
APPREHENDED 16
052 16 proposition is presupposed, and if it can then be apprehended as following from this other proposition; it can
133 16 representations that are involved must be apprehended by me in thought one after the other
144 14 impressions up into its activity, that is, have apprehended them
145 2 makes it impossible that appearances should be apprehended by the imagination otherwise than under the
145 28 without exception, must so enter the mind or be apprehended, that they conform to the unity of apperception
156 7 the apperception 'I think', and so could not be apprehended together in <knowledge>
198 1 They cannot be apprehended, that is, taken up into empirical consciousness
199 8 with those magnitudes which are represented and apprehended by us in this <extensive> fashion
200 37 is also necessarily valid of the objects apprehended
203 21 A magnitude which is apprehended only as unity, and in which multiplicity can be
210 13 The manner in which something is apprehended in appearance can be so determined <a^priori>
213 11 and all change or coexistence must, in being apprehended, be perceived in this substratum, and through
221 5 no state of things, is as little capable of being apprehended as empty time itself
221 14 we may entitle A, and the succeeding B) B can be apprehended only as following upon A; the perception A cannot
254 4 But the concept of the contingent is then being apprehended as containing, not the category of modality (as
614 17 the fact that this unity is such as can never be apprehended <in concreto>
APPREHENDING 2
060 2 for without, cannot remain hidden from of our apprehending them in their completeness of judging them
613 17 for devising any such conception, but only for apprehending it when met with in experience, we cannot, in
APPREHENDS 1
497 20 This being it apprehends as having an existence that is unconditioned
APPREHENSION 76
047 26 us, during the actual building, free from all apprehension and suspicion, and flatters us with a seeming
130 39 be found in all knowledge; namely, the <apprehension> of representations as modifications of the mind
131 19 1. <The Synthesis of Apprehension in Intuition>
131 38 This act I name the <synthesis of apprehension>, because it is directed immediately upon
132 3 This synthesis of apprehension must also be exercised <a^priori>, that is, in
132 9 We have thus a pure synthesis of apprehension
133 25 The synthesis of apprehension is thus inseparably bound up with the synthesis
137 8 its act, whereby it subordinates all synthesis of apprehension (which is empirical) to a transcendental unity
140 9 conditions, with which the synthesis of their apprehension must be in complete accordance
144 12 immediately directed upon perceptions, I entitle apprehension
144 15 But it is clear that even this apprehension of the manifold would not by itself produce an
145 3 condition of a possible synthetic unity of this apprehension, it would be entirely accidental that appearances
146 36 Actual experience, which is consitituted by apprehension, association (reproduction), and finally
147 9 (in recognition, reproduction, association, apprehension) in connection with the appearances
170 21 draw attention to the fact that by <synthesis of apprehension> I understand that combination of the manifold in
170 27 sensible intuition; and to these the synthesis of apprehension of the manifold of appearance must always conform
171 5 as the condition of the synthesis of all <apprehension> -- not indeed in, but with these intuitions
171 16 When, for instance, by apprehension of the manifold of a house I make the empirical
171 19 intuition in general lies at the basis of my apprehension, and I draw as it were the outline of the house
171 25 To this category, therefore, the synthesis of apprehension, that is to say, the perception, must completely
171 34 In this manner it is proved that the synthesis of apprehension, which is empirical, must necessarily be in
172 15 Thus my apprehension of such an event, and therefore the event itself
173 9 understanding, and for the manifoldness of its apprehension upon sensibility
173 11 perception is thus dependent upon synthesis of apprehension, and this empirical synthesis in turn upon
184 3 a unity due to my generating time itself in the apprehension of the intuition
185 23 (synthesis) of time itself in the successive apprehension of an object
199 4 synthesis of part to part in [the process of] its apprehension can it come to be known
200 32 of all intuition, is what makes possible the apprehension of appearance, and consequently every outer
200 36 in regard to the synthesis of the form of apprehension is also necessarily valid of the objects
202 7 This magnitude is generated in the act of apprehension whereby the empirical consciousness of it can in
202 35 Apprehension by means merely of sensation occupies only an
203 1 is that element in the [field of] appearance the apprehension of which does not involve a successive synthesis
203 15 But since its apprehension by means of mere sensation takes place in an
203 19 the magnitude is to be met with only in the apprehension
203 30 that degree signifies only that magnitude the apprehension of which is not successive, but instantaneous
209 9 For apprehension is only a placing together of the manifold of
213 23 Our <apprehension> of the manifold of appearance is always
215 39 But such apprehension is unnecessary
219 26 The apprehension of the manifold of appearance is always
219 38 are not in any way distinct from their apprehension, that is, from their reception in the synthesis
220 11 also of the fact that their representation in apprehension is always successive, I have to show what sort of
220 14 For instance, the apprehension of the manifold in the appearance of a house
220 24 That which lies in the successive apprehension is here viewed as representation, while the
220 28 which I derive from the representations of apprehension, has to agree with it
220 33 in contradistinction to the representations of apprehension, can be represented as an object distinct from
220 35 a rule which distinguishes it from every other apprehension and necessitates some one particular mode of
220 38 contains the condition of this necessary rule of apprehension
221 6 Every apprehension of an event is therefore a perception that
221 9 house, this likewise happens in all synthesis of apprehension, the apprehension of an event is not yet thereby
221 10 happens in all synthesis of apprehension, the apprehension of an event is not yet thereby distinguished from
221 19 in the stream, and it is impossible that in the apprehension of this appearance the ship should first be
221 22 in which the perceptions succeed one another in apprehension is in this instance determined, and to this order
221 23 is in this instance determined, and to this order apprehension is bound down
221 24 of a house my perceptions could begin with the apprehension of the roof and end with the basement, or could
221 32 makes the order in which the perceptions (in the apprehension of this appearance) follow upon one another a
221 35 we must derive the <subjective succession> of apprehension from the <objective succession> of appearances
221 36 Otherwise the order of apprehension is entirely undetermined, and does not
222 5 to which, <in conformity with a rule>, the apprehension of that which happens follows upon the
222 6 of that which happens follows upon the apprehension of that which precedes
222 7 can I be justified in asserting, not merely of my apprehension, but of appearance itself, that a succession is
222 10 another way of saying that I cannot arrange the apprehension otherwise than in this very succession
222 15 back from the event to determine through apprehension that which precedes
222 28 of perception would then be only in the apprehension, that is, would be merely subjective, and would
222 35 For the succession in our apprehension would always be one and the same, and there would
223 1 in the [field of] appearance, but only that one apprehension follows upon the other
223 9 For mere succession in my apprehension, if there be no rule determining the succession
223 12 I render my subjective synthesis of apprehension objective only by reference to a rule in
224 8 so distinguish it from subjective sequence in our apprehension, except when there is an underlying rule which
227 2 But if this synthesis is a synthesis of apprehension of the manifold of a given appearance, the order
232 31 We are merely anticipating our own apprehension, the formal condition of which, since it dwells
233 25 The synthesis of imagination in apprehension would only reveal that the one perception is in
234 19 We do so when the order in the synthesis of apprehension of the manifold is a matter of indifference, that
234 23 in E, it is impossible that we should begin the apprehension in the perception of E and proceed backwards to A
234 26 to past time and can no longer be an object of apprehension
242 19 the same as that which we exercise in the apprehension of an appearance, in making for ourselves an
444 25 The <appearances> are in their apprehension themselves nothing but an empirical synthesis in
APPREHENSIONS 3
221 11 event is not yet thereby distinguished from other apprehensions
224 36 through this succession, which is common to all apprehensions, nothing is distinguished from anything else
236 19 which is always found in the perceptions, as apprehensions, may not be ascribed to the objects, and in order
APPROACH 4
017 8 its steps and strike into some new line of approach; or again, if the various participants are unable
020 26 devised in conformity with these principles, must approach nature in order to be taught by it
311 26 serves as an indispensable foundation for every approach to moral perfection -- however the obstacles in
629 29 follows the path of pure speculation, in order to approach them, they fly before it
APPROACHING 1
008 27 the source, or at least the prelude, of their approaching reform and restoration
APPROPRIATE 17
060 26 partly because this analysis would not be appropriate to our main purpose, inasmuch as there is no such
128 16 yet keeping open for her the whole field of her appropriate activities
132 21 would never find opportunity for exercise appropriate to its powers, and so would remain concealed
178 35 a proper degree of understanding and the concepts appropriate thereto, may indeed be trained through study
292 36 but the categories, and neither of these is appropriate to a non-sensible object
309 29 language, to see whether the concept and its appropriate expression are not already there provided
338 24 we allow full objective validity -- the validity appropriate to a judgment of pure reason derived solely from
423 19 so far as the character of these permits -- by appropriate intuitions
485 14 because in the appearances they obtain the appropriate material for concepts of experience -- a concept
510 11 a concept, and indeed the only concept, which is appropriate and adequate to necessary existence, I must also
532 19 has its basis in the nature of our powers must be appropriate to, and consistent with, their right employment
544 34 these principles of systematic unity in the order appropriate to their empirical employment, they will stand
549 18 therefore, the ideas have their own good and appropriate vocation as determined by the natural disposition
573 25 given to us, and which is also at the same time appropriate to our needs
641 36 cause must be that can alone give to this law its appropriate effect, and so for us obligatory force, we
648 29 entertaining of which the term '<belief>' is appropriate, and which we may entitle <doctrinal belief>
657 32 has therefore in view only the systematic unity appropriate to science, and consequently no more than the
APPROPRIATED 2
407 5 But as this word has long been appropriated to signify a particular mode of explaining bodily
661 36 Its speculative part, which has especially appropriated this name, namely, what we entitle <metaphysics
APPROPRIATELY 1
393 17 I none the less still hold that they may quite appropriately be entitled <cosmical concepts>
APPROPRIATING 1
120 16 even without a deduction, to be justified in appropriating to them a meaning, an ascribed significance
APPROVAL 8
005 23 satisfaction in the speculative life has in the approval of an enlightened and competent judge a powerful
251 31 to every fancy, and is in no position to withhold approval of those assertions which, though illegitimate
424 8 explain why the world hails the one with eager approval, and is implacably prejudiced against the other
515 5 that from the wavering condition of a diffident approval, ever again withdrawn, it may arrive at settled
561 12 so far as to assume confidently, and with general approval, that everything in an animal has its use, and
599 8 instituted sooner and with unqualified public approval
602 13 upon, the view which already has on its side the approval of the largest and best portion of the community
640 24 glorious ideas of morality are indeed objects of approval and admiration, but not springs of purpose and
APPROVE 3
239 28 to their merely empirical employment, and do not approve or allow their transcendental employment
520 37 to commend and to further it, we still cannot approve the claims, which this mode of argument would
640 30 Reason does not approve happiness (however inclination may desire it)
APPROXIMATE 7
432 22 empirical synthesis can do no more than merely approximate; the question must therefore be capable of being
485 21 only at a systematic unity, to which it seeks to approximate the unity that is empirically possible, without
535 22 body of our detailed knowledge, and thereby to <approximate> the rule to universality
545 12 planets which are not circular will more or less approximate to the properties of a circle; and thus we come
554 29 yet indispensably necessary in order that we may approximate to the highest possible degree of empirical unity
564 4 search for it, and through all its gradations to approximate to the supreme perfection of an Author of all
657 17 which, by many different paths, we endeavour to approximate, until the one true path, overgrown by the
APPROXIMATED 1
563 23 and we ought, therefore, to believe that we have approximated to completeness in the employment of the
APPROXIMATES 2
147 31 This distinguishing mark is more fruitful, and approximates more closely to its essential nature
625 37 representation than the best connection, and so approximates to the intuitional certainty of a demonstration
APPROXIMATING 2
067 29 of sensibility which is true science -- thus approximating to the language and sense of the ancients, in
492 5 it the material of their possibility, and while approximating to it in varying degrees, yet always fall very
APPROXIMATION 2
203 23 multiplicity can be represented only through approximation to negation = 0, I entitle an <intensive>
319 17 is indeed our whole purpose, and since the approximation to a concept, which yet is never actually reached
APPROXIMATIONS 2
548 37 be much difficulty in finding similarities and approximations
588 37 definitions, but are yet true, and are therefore approximations to definitions, can be employed with great
APRIL 1
037 35 Konigsberg, <April> 1787
APT 1
620 35 them as weapons against the misgivings which are apt to occur; they are necessary even to secure our
APTITUDE 1
607 22 whole extent of its powers, and as regards its aptitude for pure <a^priori> modes of knowledge
ARBITRARILY 7
011 6 These questions are not arbitrarily selected; they are prescribed to us, by the very
319 3 They are not arbitrarily invented; they are imposed by the very nature of
325 9 of the mind (<ens rationis>) which is only arbitrarily thought, and not a necessary presupposition of
422 9 Yet they are not arbitrarily conceived
502 15 been thought in a concept which is assumed arbitrarily and on condition that we posit its object
587 9 which this mental operation can be tried, are arbitrarily invented concepts
661 25 the elaboration of it, and, accordingly, in this arbitrarily conceived enterprise, ignorant as they were of
ARBITRARY 19
044 8 Empirical universality is only an arbitrary extension of a validity holding in most cases to
134 35 our modes of knowledge from being haphazard or arbitrary, and which determines them <a^priori> in some
175 10 condition, would be false if it rested only on an arbitrary subjective necessity, implanted in us, of
198 35 This combination, as not being arbitrary and as concerning the connection of the
222 1 the subjective succession by itself is altogether arbitrary, it does not prove anything as to the manner in
240 40 from these concepts, which contain a merely arbitrary synthesis, whether a relation of this kind can
241 30 laws; and without such confirmation they are arbitrary combinations of thoughts, which, although indeed
272 18 At the same time it is no arbitrary invention; it is bound up with the limitation of
394 18 It must not refer to an arbitrary question such as may be raised for some special
405 20 them merely as inferences from abstract but arbitrary concepts, and so as not being applicable to real
493 36 speaking, is based on a natural, not on a merely arbitrary idea
507 23 To attempt to extract from a purely arbitrary idea the existence of an object corresponding to
527 16 as <needful>; in itself and <a^priori> it is an arbitrary presupposition, assumed by us in our attempt to
575 25 pure intuition, so that everything unfounded and arbitrary in them is at once exposed
587 16 as <e.g.> the concept of a ship's clock, this arbitrary concept of mine does not assure me of the
587 22 of definition, except only those which contain an arbitrary synthesis that admits of <a^priori> construction
614 21 hypotheses -- but is hazarded in a quite blind and arbitrary fashion
646 33 which, although not complete, is yet more than arbitrary fiction
653 24 whether any part be missing, and to prevent any arbitrary addition, or in respect of its completeness any
ARC 1
607 39 which can be determined from the curvature of the arc of its surface -- that is to say, from the nature
ARCHETYPE 12
311 20 is in a certain degree practicable), but not as archetype
312 33 possible perfection, advances this maximum as an archetype
313 12 humanity, which he yet carries in his soul as the archetype of his actions -- these ideas are none the less
486 9 perfect of every kind of possible being, and the archetype of all copies in the [field of] appearance
486 25 so the ideal in such a case serves as the <archetype> for the complete determination of the copy; and
487 9 on determinate concepts and serve as a rule and archetype, alike in our actions and in our critical
492 3 The ideal is, therefore, the archetype (<prototypon>) of all things, which one and all
551 31 <as if> they drew their origin from such an archetype
657 11 If we are to understand by it the archetype for the estimation of all attempts at
657 12 of all attempts at philosophising, and if this archetype is to serve for the estimation of each subjective
657 20 so abortive, has achieved likeness to the archetype, so far as this is granted to [mortal] man
657 37 when it has been as it were personified and its archetype represented in the ideal <philosopher>
ARCHETYPES 1
310 17 For Plato ideas are archetypes of the things themselves, and not, in the manner
ARCHITECT 1
522 26 therefore, that the argument can prove is an <architect> of the world who is always very much hampered by
ARCHITECTONIC 13
060 13 of pure reason has to lay down the complete architectonic plan
313 20 reflecting upon the physical world-order to the architectonic ordering of it according to ends, that is
429 23 Human reason is by nature architectonic
430 2 Thus the architectonic interest of reason -- the demand not for empirical
573 29 have to treat of a <discipline>, a <canon>, an <architectonic>, and finally a <history> of pure reason, and to
653 3 TRANSCENDENTAL DOCTRINE OF METHOD CHAPTER III THE ARCHITECTONIC OF PURE REASON
653 4 BY an architectonic I understand the art of constructing systems
653 7 a system out of a mere aggregate of knowledge, architectonic is the doctrine of the scientific in our
654 14 to be empirically given) serves as the basis of <architectonic> unity
654 22 for all sorts of optional external ends, but in architectonic fashion, in view of the affinity of its parts and
655 19 members of one whole, and so as admitting of an architectonic of all human knowledge, which, at the present
655 25 of our task, namely, merely to outline the <architectonic> of all knowledge arising from <pure reason>; and
663 4 prescribes this division, which is therefore <architectonic>, in accordance with the essential ends of reason
ARCHITECTONICALLY 1
655 10 idea in a clearer light, and to devise a whole architectonically in accordance with the ends of reason
ARCHIVES 1
570 24 of this lawsuit, and to deposit them in the archives of human reason
ARDOUR 1
611 34 Accordingly that peculiarly characteristic ardour with which reason insists upon giving free rein
AREA 1
606 19 diameter, and through it the total superficial area of the earth; and although I am ignorant of the
ARENA 2
395 5 We can easily understand that while this arena should time and again be contested, and that
596 10 For the arena for such an antithetic would have to be located
ARGUE 13
139 26 that this sequence is necessary, nor that we can argue <a^priori> and with complete universality from
238 33 because of their coexistence, we could not argue from this latter, which is a merely ideal
281 28 then, with some appearance of thoroughness, to argue or be eloquent about it
412 10 support of the counter-doctrine of freedom, would argue as follows
420 14 Now we cannot argue from empirical contingency to intelligible
420 36 the state A follows upon the state A, we cannot argue that the contradictory opposite of A is possible
430 33 questions would be impudent boasting, and would argue such extravagant self-conceit as at once to
456 3 We cannot, therefore, argue from the magnitude of the cosmic whole to the
500 3 or finally they abstract from all experience, and argue completely <a^priori>, from mere concepts, to the
503 2 The only way of evading this conclusion is to argue that there are subjects which cannot be removed
522 38 contingent arrangement, and that we may argue to the existence of a cause <proportioned> to it
535 10 which can be cited follow from the rule, we argue to its universality, and from this again to all
604 39 obstinacy and the boastfulness of those who argue dogmatically, and who refuse to allow their
ARGUED 4
127 22 But from these premisses he argued quite consistently
358 14 It is argued, namely, that what appears as matter cannot by
399 30 I might have argued that a magnitude is infinite if a greater than
419 32 The one had argued that the <moon revolves on its own axis>, because
ARGUING 6
186 28 Arguing from this assumed fact, we conclude that the
359 3 But in arguing in this way, they begin their refutation by
399 13 have been made to evade this conclusion by arguing that a limit of the world in time and space is
497 2 We are not indeed justified in arguing that what does not contain the highest and in all
503 39 This is a warning against arguing directly from the logical possibility of concepts
531 16 or that it has none of the attributes which, arguing from their consequences, we represent to
ARGUMENT 66
055 35 then have recognised that, according to his own argument, pure mathematics, as certainly containing
079 12 I grant the whole argument
146 8 the less an obvious consequence of the preceding argument
236 4 I do not by this argument at all profess to disprove void space, for it may
303 15 These will be given in the course of our argument
324 10 it is only by the process of completing our argument that it can be shown how reason, simply by the
335 32 The so-called <nervus probandi> of this argument lies in the proposition, that if a multiplicity
339 2 This argument does, in fact, seem to be so natural and so
343 25 (If the argument proceeded aright, the concept of substance, which
343 31 which I know myself, we could not, earlier in the argument, have founded upon it the substantiality of the
352 21 If then, as this critical argument obviously compels us to do, we hold fast to the
361 35 or of clumsily anticipating the course of our argument
368 14 outset, aid us in our scrutiny of this kind of argument
371 21 we are entirely right in resolving this famous argument into a paralogism will be clearly seen, if we
372 25 acute philosopher soon noticed that the usual argument by which it is sought to prove that the soul -- if
372 33 His argument is that since the soul cannot be diminished, and
374 11 But those who resort to such a method of argument can be quite nonplussed by the citation of other
384 15 The second type of dialectical argument follows the analogy of the <hypothetical>
400 30 The method of argument which professes to enable us to avoid the above
407 28 The argument of the monadists would indeed be valid if bodies
417 22 connection, to employ any but the <cosmological> argument, that, namely, which ascends from the conditioned
418 28 not afterwards suddenly deviate from this mode of argument, passing over to something that is not a member
418 6 condition, and that the cosmological argument from the contingency of states of the world, as
418 36 The former argument takes account only of <the absolute totality> of
419 3 The latter argument, on the other hand, takes into consideration the
419 16 Nevertheless, the method of argument in both cases is entirely in conformity even with
443 19 of pure reason rests upon the dialectical argument: If the conditioned is given, the entire series
443 28 detect what is deceptive in this pseudo-rational argument, if we first correct and define some of the
444 39 The argument thus commits that dialectical fallacy which is
445 31 error has thus been shown to be involved in the argument upon which both parties alike base their
457 34 In that argument we regarded the sensible world, in accordance
496 14 This is the argument upon which reason bases its advance to the
496 26 having been established by the first step in the argument
498 2 ourselves that we know, then the foregoing argument is far from appearing in so advantageous a light
498 27 Thus the argument has failed to give us the least concept of the
498 30 But this argument continues to have a certain importance and to be
499 11 Though this argument, as resting on the inner insufficiency of the
500 23 factor can have in enhancing the force of the argument; CHAPTER III Section 4 THE IMPOSSIBILITY OF AN
503 7 question, and the possibility of which the above argument professes to establish
507 14 supreme being by means of the famous ontological argument of Descartes is therefore merely so much labour
509 15 In this cosmological argument there are combined so many pseudo-rational
509 19 The testing of the argument may meantime be postponed while we detail in
509 21 in order the various devices whereby an old argument is disguised as a new one, and by which appeal is
509 31 this experience only for a single step in the argument, namely, to conclude the existence of a necessary
511 13 I have stated that in this cosmological argument there lies hidden a whole nest of dialectical
515 9 The cosmological argument rests on this quite natural (although not
520 25 to diminish in any way the authority of this argument
520 38 cannot approve the claims, which this mode of argument would fain advance, to apodeictic certainty and
521 7 but must always fall back upon the ontological argument to make good its deficiency
521 8 only serves as an introduction to the ontological argument; and the latter therefore contains (in so far as
522 16 On this method of argument, the purposiveness and harmonious adaptation of
522 26 The utmost, therefore, that the argument can prove is an <architect> of the world who is
522 33 we should have to resort to a transcendental argument, and this is precisely what we have here set out
523 30 The physico-theological argument can indeed lead us to the point of admiring the
523 33 Accordingly, we then abandon the argument from empirical grounds of proof, and fall back
523 35 the contingency which, in the first steps of the argument, we had inferred from the order and purposiveness
524 10 Those who propound the physico-theological argument have therefore no ground for being so
527 10 the present, however, we are leaving this mode of argument aside
561 34 by the ancient dialecticians to a sophistical argument, which ran thus: If it is your fate to recover
561 36 Cicero states that this mode of argument has been so named, because, if we conformed to it
561 39 ground I apply the name also to the sophistical argument of pure reason
596 4 At the same time we do not mind his turning this argument upon ourselves, since we always have in reserve
602 37 I also know that a quite familiar line of false argument does not yield so much material for new
624 38 But on examining this argument, we can discover no mark of contingency save only
626 19 But from the nature of the argument, it is obvious that an hypothesis can never, on
664 27 The argument of our Critique, taken as a whole, must have
ARGUMENTS 28
011 28 innocently, be the cause of any weakening of his arguments, may be permitted to draw attention to certain
031 33 For just as fine-spun arguments in favour of useful truths make no appeal to the
385 20 and refusing to grant a fair hearing to the arguments for the counter-position
399 4 In stating these conflicting arguments I have not sought to elaborate sophisms
412 8 his position against the pseudo-rational arguments offered in support of the counter-doctrine of
423 23 itself so compromised by the conflict of opposing arguments, that neither its honour nor its security allows
428 24 nevertheless there is no end to the plausible arguments which it can propound, wandering as it does
445 36 they assert, that is, in the conclusions of their arguments
446 2 But even if this be so, none the less, since the arguments on both sides are equally clear, it is impossible
446 18 set out to prove a proposition through convincing arguments and then immediately overthrow them by other
446 19 and then immediately overthrow them by other arguments equally strong
449 23 For when the arguments of reason are allowed to oppose one another in
464 1 The dialectical arguments, which in one or other way sought unconditioned
465 38 concern psychology; since it rests on dialectical arguments of pure reason, its treatment and solution belong
495 9 CHAPTER III Section 3 THE ARGUMENTS OF SPECULATIVE REASON IN PROOF OF THE EXISTENCE
500 12 As regards the order in which these arguments should be dealt with, it will be exactly the
510 28 Fallacious and misleading arguments are most easily detected if set out in correct
529 26 of his conviction of the conclusiveness of the arguments upon which he has so long relied, he still cannot
595 16 (such as Sulzer), in face of the weakness of the arguments hitherto employed, have so often been led to
595 34 no need for us to concern ourselves with formal arguments
600 18 to further the good cause through sophistical arguments rather than allow its supposed antagonists the
602 35 beforehand that he will attack the sophistical arguments of his opponent simply in order to gain
603 30 He sees sophistical arguments, which have the attraction of novelty, set in
603 31 of novelty, set in opposition to sophistical arguments which no longer have that attraction, but, on the
604 12 is by no means difficult for him to resolve these arguments into thin air, he early begins to feel his own
617 8 but merely the nullifying of the sophistical arguments by which our opponent professes to invalidate
622 38 I thus detect in these arguments a paralogism
625 18 parliamentary advocate, who intends his various arguments for different groups, in order to take advantage
ARIGHT 1
343 25 (If the argument proceeded aright, the concept of substance, which is applicable
ARISE 55
017 32 their causes and remedies, this could only arise from their ignorance of the peculiar nature of
056 27 of universal human reason do those questions arise which pure reason propounds to itself, and which
057 23 but only with itself and the problems which arise entirely from within itself, and which are
065 16 the understanding, and from the understanding arise <concepts>
074 31 concepts of figures and of their relations are to arise
086 12 no universally valid proposition could ever arise out of it -- still less an apodeictic proposition
093 20 Only through their union can knowledge arise
094 12 all causes from which this or that knowledge may arise or seem to arise
094 13 which this or that knowledge may arise or seem to arise
111 30 as regards <content> no concepts can first arise by way of analysis
113 5 In this manner there arise precisely the same number of pure concepts of the
125 1 the fact that the concept of cause can never arise in this manner
130 17 they themselves, being without data, could never arise even in thought
130 32 isolation, no such thing as knowledge would ever arise
131 22 are produced through inner causes, whether they arise <a^priori>, or being appearances have an
131 35 In order that unity of intuition may arise out of this manifold (as is required in the
133 24 representations of space and time, could arise
145 11 in which much empirical consciousness would arise in my mind, but in a state of separation, and
152 14 representation of this unity cannot, therefore, arise out of the combination
159 22 Only in this way does there arise from this relation a <judgment>, that is, a
199 14 schema of a pure concept of outer appearance can arise -- for instance, that between two points only one
211 19 rule according to which a unity of experience may arise from perception
281 22 of pure understanding and the delusions which arise therefrom
291 23 which is founded solely on abstraction, does not arise in the case of things as given in intuition with
312 15 existing hindrances, which, it may be, do not arise unavoidably out of human nature, but rather are
331 3 All the concepts of pure psychology arise from these elements, simply by way of combination
332 29 to be derived from these thoughts, there would arise an empirical psychology, which would be a kind of
333 34 myself, and do not in any natural manner either <arise> or <perish>, can by no means be deduced from it
350 8 and in the process there may, no doubt, arise illusory representations to which the objects do
350 27 as regards the data from which experience can arise, have therefore their actual corresponding
354 1 of our dialectical inferences, those that arise from the common and natural reason of men
360 6 In all problems which may arise in the field of experience we treat these
364 18 be divided into parts, and cannot therefore arise or perish by any natural alterations
394 4 principles beyond the limits of experience, there arise <pseudo-rational> doctrines which can neither
394 10 The questions which naturally arise in connection with such a dialectic of pure
397 19 and this applies whether the thing is supposed to arise of itself or through some other cause
398 40 the other, space outside all appearances, there arise all sorts of empty determinations of outer
401 20 that is infinite and yet has elapsed does not arise, since the manifold of a world which is infinite
410 22 of the series on the side of the causes that arise the one from the other
414 9 If, for instance, I at this moment arise from my chair, in complete freedom, without being
417 25 in the series of appearances, cannot be such as arise in connection with mere concepts of the necessary
443 12 us against a deceptive error which is bound to arise if we misinterpret our empirical concepts
456 1 a series of conditions for a given perception arise at all
466 8 other transcendental ideas, the antinomy would arise, that the series must be too large or too small
466 20 to say that every effect in the world must arise <either> from nature <or> from freedom; or must
475 20 character does not, in producing an effect, <arise> or begin to be at a certain time
502 27 and no question of contradiction can then arise
549 13 For they arise from the very nature of our reason; and it is
565 18 the nature of things, but only such questions as arise from the very nature of reason, and which concern
576 23 cannot hope to avoid the errors which inevitably arise from pursuing in improper fashion methods which
590 18 employed in discursive knowledge, there can never arise intuitive certainty, that is, [demonstrative]
596 24 and complacency of our purely speculative reason arise from the very nature of reason itself, and must
629 7 and to guard it against the deceptions which arise therefrom
641 16 that any such systematic unity of ends can arise from the nature of things
656 21 the sources from which there can also arise criticism, nay, even the rejection of what has
ARISEN 9
042 31 judgments derived from them, which must have arisen completely <a^priori>, independently of
096 11 from whatever source they may have arisen
114 6 It has not arisen rhapsodically, as the result of a haphazard
289 17 employment of the understanding) that have thence arisen
327 25 title, since they are not fictitious and have not arisen fortuitously, but have sprung from the very
356 34 That difficulty has arisen from our taking the appearances of an unknown
410 4 have always existed, and would not have only just arisen
423 29 it is divided against itself, may not have arisen from a mere misunderstanding
656 12 In other words, his knowledge has not in him arisen <out> of reason, and although, objectively
ARISES 34
041 15 with experience, it does not follow that it all arises out of experience
057 5 sort of metaphysics (be it what it may) always arises
057 12 This last question, which arises out of the previous general problem, may, rightly
089 39 my judgment to that relation, illusion then first arises
116 23 that the third category in each class always arises from the combination of the second category with
125 12 cause, but that it is posited <through> it and arises <out of> it
126 12 The question now arises whether <a^priori> concepts do not also serve as
127 20 necessity (that is, from <custom>), which arises from repeated association in experience, and
152 33 through the other, is not a question that here arises
172 22 The question therefore arises, how it can be conceivable that nature should
215 20 The proposition, that nothing arises out of nothing, is still another consequence of
220 15 The question then arises, whether the manifold of the house is also in
224 22 object), for in that case the question again arises, how this latter representation goes out beyond
226 14 A series of appearances thus arises which, with the aid of the understanding
227 29 At this point a difficulty arises with which we must at once deal
231 7 The question therefore arises how a thing passes from one state = a to another
231 14 first determines the state from which the thing arises, and the second that into which it passes
240 20 The impossibility arises not from the concept in itself, but in connection
267 7 The question then arises, whether our pure concepts of understanding have
299 23 of reason (the illusion of formal fallacies), arises entirely from lack of attention to the logical
335 18 Now an effect which arises from the concurrence of many acting substances is
380 16 The dialectical illusion in rational psychology arises from the confusion of an idea of reason -- the
385 3 A completely different situation arises when reason is applied to the <objective>
394 35 There thus arises a conflict which cannot be avoided, do what we
399 17 Each of the above proofs arises naturally out of the matter in dispute, and no
432 10 The question which arises out of these ideas refers only to the advance in
448 33 that it is a conflict due to an illusion which arises from our applying to appearances that exist only
464 14 the causality is either according to <nature> or arises from <freedom>
533 30 Hence arises the illusion that the lines have their source in
542 20 The last named arises from union of the other two, inasmuch as only
543 12 can be met with outside this sphere, there arises from the presupposition of this universal horizon
561 29 The first error which arises from our using the idea of a supreme being in a
564 15 There then arises a vicious circle; we are assuming just that very
641 8 of reason allows of no limitation save that which arises from our own immoral conduct
ARISING 15
153 17 indicate the possibility of <a^priori> knowledge arising from it
256 4 of substances is utterly inconceivable as arising simply from their existence
276 3 ARISING FROM THE CONFUSION OF THE EMPIRICAL WITH THE
307 3 The principles arising from this supreme principle of pure reason will
414 29 It does indeed follow upon them, but without arising out of them; and accordingly, in respect of
430 36 very nature of which requires that every question arising within their domain should be completely
560 30 The advantage arising from the spherical shape of the earth is well
563 17 The second error arising from the misapprehension of the above principle
610 4 that they are nothing but a custom-bred habit arising from experience and its laws, and are
655 25 to outline the <architectonic> of all knowledge arising from <pure reason>; and in doing so we shall
656 23 All knowledge arising out of reason is derived either from concepts or
656 34 been learned, can also be regarded as knowledge arising out of reason, and that there is therefore in
657 6 therefore, alone of all the sciences (<a^priori>) arising from reason, can be learned; philosophy can never
659 5 All philosophy is either knowledge arising out of pure reason, or knowledge obtained by
659 14 as well as illusory) of philosophical knowledge arising out of pure reason, and which is entitled
ARISTOTLE 8
017 19 sure path is evidenced by the fact that since Aristotle it has not required to retrace a single step
113 11 These concepts we shall, with Aristotle, call <categories>, for our primary purpose is
114 12 was an enterprise worthy of an acute thinker like Aristotle to make search for these fundamental concepts
281 25 On this is based the <logical topic> of Aristotle, of which teachers and orators could make use in
310 15 even the concepts of understanding (with which Aristotle occupied himself), inasmuch as in experience
667 31 <Aristotle> may be regarded as the chief of the <empiricists>
667 34 Locke>, who in modern times followed Aristotle, and <Leibniz>, who followed Plato (although in
667 38 much more consistent in this sensual system than Aristotle and Locke, inasmuch as he never sought to pass by
ARISTOTLE'S 1
114 22 Aristotle's list also enumerates among the original concepts
ARITHMETIC 2
053 8 fingers, for instance, or, as Segner does in his <Arithmetic>, five points, adding to the concept of 7, unit by
591 39 of words, be entitled dogmas; the propositions of arithmetic or geometry would hardly be so named
ARITHMETICAL 1
053 16 Arithmetical propositions are therefore always synthetic
ARMED 2
037 15 A philosophical work cannot be armed at all points, like a mathematical treatise, and
622 38 But in order to be armed against this paralogism (for without some
ARMISTICE 1
601 32 which is generally followed by a merely temporary armistice, arranged by some mediating authority; in the
ARMOURY 1
596 14 Ridicule and boasting form his whole armoury, and these can be laughed at, as mere child's
ARMS 1
377 12 on the one hand, from throwing ourselves into the arms of a soulless materialism, or, on the other hand
ARMY 1
574 30 could not have conquered any countries without an army
AROSE 4
419 26 controversy between two famous astronomers, which arose from a similar difficulty in regard to choice of
462 8 Thus arose the difficulty -- a difficulty which could not be
508 8 Thus arose the unfortunate ontological proof, which yields
611 5 errors of this otherwise singularly acute thinker arose chiefly from a defect which he shares in common
AROUND 6
227 34 I look around for the cause, and find a heated stove
380 7 knowledge of purposiveness in all that we see around us, and by contemplation of the immensity of
484 9 but always conditioned, requires us to look around for something different from all appearances
496 16 Now reason looks around for a concept that squares with so supreme a mode
497 21 It then looks around for the concept of that which is independent of
606 12 me that wherever I may go, I always see a space around me in which I could proceed further; and thus I
AROUSE 3
041 7 of themselves produce representations, partly arouse the activity of our understanding to compare
123 5 For these reasons, they arouse suspicion not merely in regard to the objective
603 32 that attraction, but, on the contrary, tend to arouse the suspicion that advantage has been taken of
AROUSED 1
520 28 and abstruse speculation, that it is not at once aroused from the indecision of all melancholy reflection
AROUSES 1
355 13 For matter, the communion of which with the soul arouses so much questioning, is nothing but a mere form
AROUSING 2
115 20 attention from the main object of the enquiry, arousing doubts and objections which, without detriment to
612 28 of reason, none the less it <prepares the way> by arousing reason to circumspection, and by indicating the
ARRANGE 2
168 13 in time in precisely the same manner in which we arrange those of outer sense in space
222 9 This is only another way of saying that I cannot arrange the apprehension otherwise than in this very
ARRANGED 9
014 3 possessions through <pure> reason, systematically arranged
015 1 pure reason, from p. 425 to p. 461, has been so arranged, in tabular form, that all that belongs to the
104 15 and systematic unity, but are in the end merely arranged in pairs according to similarities, and in series
168 11 of inner sense have therefore to be arranged as appearances in time in precisely the same
323 20 All transcendental ideas can therefore be arranged in three classes, the <first> containing the
386 33 the unconditioned, and can be reduced to a table arranged according to the [fourfold] headings of the
521 29 the parts of the world, as members of an artfully arranged structure -- inferred with certainty in so far as
567 30 has willed it to be so, or that nature has wisely arranged it thus
601 32 followed by a merely temporary armistice, arranged by some mediating authority; in the latter, by a
ARRANGEMENT 10
104 17 from the simple on to the more composite -- an arrangement which is anything but systematic, although to a
313 5 A plant, an animal, the orderly arrangement of the cosmos -- presumably therefore the entire
314 21 Their serial arrangement is as follows
522 37 world may be regarded as a completely contingent arrangement, and that we may argue to the existence of a
560 38 And yet, wise as this arrangement is, we feel no scruples in explaining it from the
561 6 impossible to <prove> in any given case that an arrangement of nature, be it what it may, subserves no end
563 7 with universal laws, from which no special arrangement is exempt, however difficult it may be to
566 13 systematic unity, order, and purposiveness of the arrangement of the world -- an idea which reason is
599 27 we do not share, serves as a merely <provisional> arrangement, to lead us from the state of savage rudeness
631 37 warranted in deriving from it any particular arrangement or disposition, or in boldly inferring any such
ARRANGEMENTS 1
567 16 may I then proceed to regard seemingly purposive arrangements as purposes, and so derive them from the divine
ARRANGES 1
161 25 knows nothing whatsoever, but merely combines and arranges the material of knowledge, that is, the intuition
ARRANGING 2
388 7 In arranging the table of ideas in accordance with the table
396 26 This we shall now set about arranging
ARREARS 1
018 34 in, and are not able, when the income falls into arrears, to distinguish which part of it can justify
ARREST 1
046 36 a direct contradiction can suffice to arrest us in our course; and this can be avoided, if we
ARRIVE 29
013 21 The reader is not allowed to arrive sufficiently quickly at a conspectus of the whole
029 30 For in order to arrive at such insight it must make use of principles
046 22 first be considered, how the understanding can arrive at all this knowledge <a^priori>, and what extent
057 39 what is contained in these concepts, not how we arrive at them <a^priori>
058 17 In view of all these considerations, we arrive at the idea of a special science which can be
247 28 given existence; and since, even so, we can then arrive only at such an existence as must somewhere be
276 9 conditions under which [alone] we are able to arrive at concepts
321 2 Thus if I arrive at the proposition that all bodies are alterable
321 29 is given only as conditioned, we cannot arrive at it by means of reason otherwise than on the
323 3 three kinds of inference through which reason can arrive at knowledge by means of principles, and that in
347 5 In order to arrive at the reality of outer objects I have just as
351 23 it is quite impossible to understand how we could arrive at a knowledge of their reality outside us, since
395 21 were no opposition to be overcome, neither can arrive at any result, -- this procedure, I say, may be
450 16 to a close by treating anything at which it may arrive as absolutely unconditioned
451 3 empirical regress is to be carried out> so as to arrive at the complete concept of the object
463 22 a condition which is not itself appearance, we arrive at a conclusion altogether different from any
515 5 diffident approval, ever again withdrawn, it may arrive at settled insight
543 2 from this higher genus we can proceed until we arrive at the highest of all genera, and so at the
560 15 to teleological laws, and so enables it to arrive at their greatest systematic unity
578 40 an angle or of the number three, but he can never arrive at any properties not already contained in these
602 26 convinced me that, as reason is incompetent to arrive at affirmative assertions in this field, it is
605 17 to be, as it were, a short cut by which we can arrive at a permanent peace in philosophy, or [if it be
612 37 by means of its pure and speculative employment arrive at any knowledge whatsoever, may it not seem that
616 40 another opinion -- the opinion that we may perhaps arrive at the truth by a road that is uncertain
624 17 for me to start from more than one point, I can arrive at the same proposition by different paths
626 4 too deeply concealed, we try whether we may not arrive at the knowledge in question through its
627 33 is erroneous, and consequently we cannot arrive apagogically at knowledge of the truth through
661 19 is derived from concepts, whereas in the other we arrive at <a^priori> judgments only through the
663 16 it possible to know the nature of things and to arrive at a rational physiology according to principles
ARRIVED 13
030 34 of the will as opposed to a universal mechanism, arrived at through the subtle but ineffectual
321 13 bodies are alterable -- by this procedure I have arrived at knowledge (a conclusion) by means of a series
371 18 Thus the conclusion is arrived at fallaciously, <per sophisma figurae
399 21 of the openings afforded by erroneous conclusions arrived at by dogmatists in either party
461 17 far as our experience has gone, we may not have arrived with certainty at any inorganic part, the
515 30 existent, that is, to stop nowhere until we have arrived at an explanation which is complete <a^priori>
524 31 they persist in refusing to admit that they have arrived at this knowledge or hypothesis by a road quite
530 14 In whatever manner the understanding may have arrived at a concept, the existence of its object is
538 6 in accordance with its own principles, has arrived at knowledge of this unity through observation of
547 35 Each believes that his judgment has been arrived at through insight into the object, whereas it
607 27 are demonstrated from principles, and not merely arrived at by way of conjecture
622 32 The simple arrived at by abstraction is entirely different from the
647 1 but being in every case necessary has all to be arrived at <a^priori>, the principle of the connection
ARRIVES 4
320 39 It is very evident, therefore, that reason arrives at knowledge by means of acts of the
459 27 is infinite, all the members or parts at which it arrives are contained in the given whole, viewed as an
579 12 of inferences guided throughout by intuition, he arrives at a full evident and universally valid solution
636 11 The former arrives finally at the conclusion that <something is>
ARRIVING 7
085 38 As regards the first and sole means of arriving at such knowledge, namely, in <a^priori> fashion
325 29 this science may deal serve merely as a means of arriving at these ideas and of establishing their reality
469 36 to survey the course which reason has to adopt in arriving at the solution
579 31 of the objects themselves), we succeed in arriving at results which discursive knowledge could never
601 26 The critique, on the other hand, arriving at all its decisions in the light of fundamental
621 27 also at the same time show the possibility of arriving synthetically and <a^priori> at some knowledge of
648 26 grounds, while yet there is no existing means of arriving at certainty in the matter
ARROGANT 2
010 27 with contempt, at pretensions seemingly so arrogant and vain-glorious
031 23 The change affects only the arrogant pretensions of the Schools, which would fain be
ARROGANTLY 1
589 39 from being as evident -- which is yet so often arrogantly claimed on their behalf -- as the proposition that
ART 13
097 12 and consequently the emptiness of their whole art, is the question: What is truth
099 4 something so tempting in the possession of an art so specious, through which we give to all our
099 13 used 'dialectic' as the title for a science or art, we can safely conclude from their actual
099 16 It was a sophistical art of giving to ignorance, and indeed to intentional
100 36 and is called transcendental dialectic, not as an art of producing such illusion dogmatically (an art
100 36 art of producing such illusion dogmatically (an art unfortunately very commonly practised by
183 7 to appearances and their mere form, is an art concealed in the depths of the human soul, whose
521 35 certain natural products and what our human art produces when we do violence to nature, and
522 4 of a self-acting nature (which is what makes all art, and even, it may be, reason itself, possible) is
522 6 derived from another, though superhuman, art -- a mode of reasoning which could not perhaps
522 25 which are derived from the analogy with human art
579 35 and the mathematician, both of whom practise the art of reason, the one making his way by means of
653 4 BY an architectonic I understand the art of constructing systems
ARTFULLY 2
512 7 The procedure of the cosmological proof is artfully designed to enable us to escape having to prove
521 29 between the parts of the world, as members of an artfully arranged structure -- inferred with certainty in
ARTICLES 1
651 24 Nothing more than two articles of belief
ARTICULATED 1
655 16 Hence, not only is each system articulated in accordance with an idea, but they are one and
ARTICULATION 4
013 23 material intervenes to cover over and conceal the articulation and organisation of the system, which, if we are
102 25 The completeness and articulation of this system can at the same time yield a
561 9 empirical knowledge of the ends served by the articulation of an organic body, by resorting to a principle
655 2 a position to determine the proper content, the articulation (systematic unity), and limits of the science
ARTIFICER 1
658 2 humanae>), and the philosopher is not an artificer in the field of reason, but himself the lawgiver
ARTIFICERS 1
658 10 in philosophical knowledge, are yet only artificers in the field of reason
ARTIFICES 1
624 6 this entire dialectic, so inexhaustible in its artifices, can be disposed of in bulk
ARTIFICIAL 6
158 33 and although it is indeed nothing more than an artificial method of securing, through the surreptitious
394 21 both it and its opposite must involve no mere artificial illusion such as at once vanishes upon detection
445 1 This fallacy is not, however, an artificial one; a quite natural illusion of our common
522 2 a causality similar to that responsible for artificial products, namely, an understanding and a will
524 14 complacently looking down upon that proof as the artificial product of obscure speculative refinements
668 20 what is most absurd of all, the neglect of all artificial means is eulogised as a special <method> of
ARTIFICIALLY 2
300 13 following out of principles, or with an illusion artificially created in imitation of such inferences
300 17 lack of knowledge, or one which some sophist has artificially invented to confuse thinking people, but one
AS IF 52
008 11 In more recent times, it has seemed as if an end might be put to all these controversies
021 30 whereby it is ever searching for such a path, as if this were one of its most important concerns
099 8 merely a <canon> of judgment, has been employed as if it were an <organon> for the actual production
107 25 of that concept, without any such exception, just as if it were a general concept and had an extension
110 37 Just as if thought were in the problematic a function of
119 34 to the transcendental table of the categories, as if it were in any respect imperfect
242 7 It does, indeed, seem as if the possibility of a triangle could be known
250 23 It does indeed seem as if we were justified in extending the number of
258 25 without any such subtle enquiry, it would seem as if the advantage derived from it by no means
283 38 to another in a location <a>, just as easily as if the things were inwardly ever so different
338 29 from or relation to matter, this will be the same as if I had relegated this supposed psychological
363 12 answer to the former question, it still seems as if I could reply in the special case of the
369 27 of matter) -- should be thus given me directly, as if by revelation, in the poorest of all
377 23 source, and determines us to regulate our actions as if our destiny reached infinitely far beyond
427 38 in explaining the appearances, we must proceed as if the field of our enquiry were not
445 34 But the quarrel is not thereby ended -- as if one or both of the parties had been proved to
455 3 understanding, the outcome will be much the same as if it were -- what is impossible from pure reason
458 37 the regress does not proceed to the infinite, as if the infinite could be given, but only
477 25 unconditioned by any preceding state, just as if the agent in and by himself began in this
478 31 indeed all its rights of questioning, just as if we were to ask why the transcendental object
482 18 To do so is to treat the appearances as if they were things in themselves which exist
501 32 entirely outside the sphere of our understanding as if we understood perfectly what it is that we
515 37 that we are to philosophise about nature as if there were a necessary first ground for all
517 12 appearances, with unfailing confidence, just as if there were no necessary being, while yet we
517 14 towards the completeness of that derivation, just as if such a being were presupposed as an ultimate
517 18 us to look upon all connection in the world <as if> it originated from an all-sufficient
550 20 that the things of the world must be viewed <as if> they received their existence from a highest
551 8 all the actions and receptivity of our mind, <as if> the mind were a simple substance which
551 14 regarded as never allowing of completion, just <as if> the series of appearances were in itself
551 22 can belong to the context of possible experience <as if> this experience formed an absolute but at the
551 24 conditioned unity, and yet also at the same time <as if> the sum of all appearances (the sensible
551 30 extension -- that is, by viewing all objects <as if> they drew their origin from such an archetype
555 7 This I do by representing all connections <as if> they were the ordinances of a supreme reason
556 38 connection of the things of the world of sense <as if> they had their ground in such a being
558 20 be best attained through such a schema, viewed <as if> it were a real being; indeed it is attainable
559 11 ascending order, we ought to treat the series <as if> it were in itself infinite, that is, <as if>
559 12 <as if> it were in itself infinite, that is, <as if> it proceeded <in indefinitum>
559 15 case of practical principles, we have to proceed as if we had before us an object, not of the senses
559 19 the series of states can therefore be regarded <as if> it had an absolute beginning, through an
559 39 with the principles of a systematic unity -- <as if> all such connection had its source in one
560 11 it necessary to regard all order in the world as if it had originated in the purpose of a supreme
561 19 causality of the supreme cause of the world -- <as if> this being, as supreme intelligence, acting
562 3 disposing reason to cease from further enquiry, as if it had entirely succeeded in the task which it
568 21 unity prescribes that we should study nature <as if> systematic and purposive unity, combined with
568 39 providence of nature and of divine wisdom, just as if nature and divine wisdom were equivalent
585 39 ignore the warnings of philosophy, or to behave as if he were superior to them
598 23 if we raise the cry of high treason, and act as if we were summoning the vulgar to extinguish a
608 31 We have no right to ignore these problems, as if their solution really depended on the nature
608 32 really depended on the nature of things, and as if we might therefore, on the plea of our
635 31 directed, we have remained just as far removed as if through love of ease we had declined this
638 31 the actions of rational beings take place just as if they had proceeded from a supreme will that
649 2 world, but rather am bound so to employ my reason as if everything were mere nature
ASCEND 9
184 26 degree to its vanishing point, or progressively ascend from its negation to some magnitude of it
323 5 and that in all of these its business is to ascend from the conditioned synthesis, to which
390 1 of a given effect such that we can proceed to ascend from the latter as the conditioned to the former
417 23 cause, which we suppose ourselves to meet as we ascend in the series of appearances, cannot be such as
425 20 accustomed to descend to consequences than to ascend to grounds, it does not puzzle over the
452 17 Can we, for instance, ascend from the men now living, through the series of
471 31 dependence of all its actions, and only as we ascend from the empirical object to the transcendental
499 26 as we find it absolutely necessary that we should ascend to it, and find no ground for passing beyond it
499 37 of the world of sense as thereby known, and ascend from it, in accordance with laws of causality, to
ASCENDING 10
321 24 of a given knowledge, in other words, of the <ascending> series of syllogisms, must stand in a different
321 38 to regard the series of conditions in the ascending line as completed and as given in their totality
325 1 The transcendental ideas thus serve only for <ascending>, in the series of conditions, to the
387 3 is demanded by reason only in so far as the ascending series of conditions relates to a given
419 24 determining causes, and so have obtained an ascending series of empirical conditions
455 26 that however far we may have advanced in the ascending series, we must always enquire for a still higher
520 31 of nature and the majesty of the universe -- ascending from height to height up to the all-highest, from
540 30 just as in the alternative procedure, that of ascending to the genus, we endeavour to secure the unity of
542 22 two, inasmuch as only through the processes of ascending to the higher genera and of descending to the
559 10 whether in their regressive or in their ascending order, we ought to treat the series <as if> it
ASCENDS 4
387 24 The series ascends from the conditioned <n> to <m> (<l, k, i>, etc
417 23 the <cosmological> argument, that, namely, which ascends from the conditioned in the [field of] appearance
452 14 the problem: how far the regress extends, when it ascends in a series from something given as conditioned
526 4 From this world natural theology ascends to a supreme intelligence, as the principle
ASCENT 3
307 17 precept, to advance towards completeness by an ascent to ever higher conditions and so to give to our
425 25 In the restless ascent from the conditioned to the condition, always
455 32 universe, in time and space, this never limited ascent can be called a regress to infinity, or only an
ASCERTAIN 1
375 16 therefore modality, and analysing it in order to ascertain its content, and so to discover whether and how
ASCERTAINED 3
247 19 experience be not purely imaginary, must be ascertained from its special determinations, and through its
366 1 of all inner experience without our having first ascertained and established the condition of such employment
615 12 at least as regards their possibility, can be ascertained in the course of experience, in order to rest in
ASCERTAINING 1
477 16 We proceed in this enquiry just as we should in ascertaining for a given natural effect the series of its
ASCRIBABLE 2
475 35 How much of this character is ascribable to the pure effect of freedom, how much to mere
611 8 of all the various kinds of <a^priori> synthesis ascribable to the understanding
ASCRIBE 33
019 35 anything with <a^priori> certainty he must not ascribe to the figure anything save what necessarily
020 33 reason must seek in nature, not fictitiously ascribe to it, whatever as not being knowable through
027 37 But something more is required before I can ascribe to such a concept objective validity, that is
088 31 the objects, nay even the properties that we ascribe to them, are always regarded as something
089 6 It is only if we ascribe <objective reality> to these forms of
130 34 As sense contains a manifold in its intuition, I ascribe to it a synopsis
139 20 of understanding from experience, and so to ascribe to them a merely empirical origin, are entirely
145 13 For it is only because I ascribe all perceptions to one consciousness (original
154 37 is therefore that highest point, to which we must ascribe all employment of the understanding, even the
157 7 subject to that condition under which alone I can ascribe them to the identical self as <my>
192 10 If it is to be affirmative, I ascribe to it only what is already thought in it
195 23 <a^priori> principles that we may not properly ascribe to the pure understanding, which is the faculty
214 10 If we ascribe succession to time itself, we must think yet
216 13 If we ascribe a special [kind of] existence to this real in
224 5 consideration, that we never, even in experience, ascribe succession (that is, the happening of some event
224 18 to their subjective reality, as modifications, ascribe to them some mysterious kind of objective reality
225 3 is to say, I apprehend an object to which I must ascribe a certain determinate position in time -- a
245 30 case, the cause of the representations, which we ascribe, perhaps falsely, to outer things, may lie in
305 27 of our understanding; and we may not, therefore, ascribe to the maxim any objective validity
327 22 to which, owing to an inevitable illusion, we yet ascribe objective reality
342 17 of the retention of its identity, and yet we may ascribe to it the same-sounding 'I', which in every
363 25 into the origin of the attributes which I ascribe to myself as a thinking being in general can
413 37 But to ascribe to substances in the world itself such a power
439 33 It would be unjust to ascribe to us that long-decried empirical idealism, which
441 36 To this transcendental object we can ascribe the whole extent and connection of our possible
498 12 found the concept of a thing to which we can also ascribe absolute necessity -- granting all this, it by no
506 20 may contain, we must go outside it, if we are to ascribe existence to the object
519 32 What magnitude are we to ascribe to this supreme cause -- admitting that it is
554 34 to which, as a ground of that systematic unity, I ascribe, in relation to this unity, such properties as
557 6 of a real thing, to which we may proceed to ascribe the ground of the systematic order of the world
584 1 how far it is a quantum or not, whether we are to ascribe to it positive being or the absence of such, how
610 7 are in themselves contingent, and to which we ascribe a supposititious necessity and universality
643 34 in its practical employment, that we must finally ascribe the merit of having connected with our highest
ASCRIBED 27
025 25 point, nothing in <a^priori> knowledge can be ascribed to objects save what the thinking subject derives
036 25 not to the faculty of imagination, they are to be ascribed), we must in each single case appeal to the rules
068 8 of our mind, apart from which they could not be ascribed to anything whatsoever
072 1 This predicate can be ascribed to things only in so far as they appear to us
078 27 intuition, time is nothing, and cannot be ascribed to the objects in themselves (apart from their
089 24 The predicates of the appearance can be ascribed to the object itself, in relation to our sense
089 26 But what is illusory can never be ascribed as predicate to an object (for the sufficient
089 30 for instance, the two handles which were formerly ascribed to Saturn
089 34 the predicates of space and time are rightly ascribed to the objects of the senses, as such; and in
090 28 solely to the primordial being, and can never be ascribed to a dependent being, dependent in its existence
108 7 it enquires only whether the predicate be ascribed to the subject or opposed to it
120 16 justified in appropriating to them a meaning, an ascribed significance
202 12 [<i.e.> on the special sense involved], must be ascribed to all objects of perception, in so far as the
236 20 in the perceptions, as apprehensions, may not be ascribed to the objects, and in order that, on the
285 38 to themselves, in independence of things, he ascribed to the <confusion> in their concepts, which has
431 18 us in complete uncertainty as to what should be ascribed to the object, and that while we do indeed have a
435 25 not say that it is uncertain what should be ascribed to the object [of our idea]
472 27 certain faculties the action of which cannot be ascribed to the receptivity of sensibility, a purely
475 12 The action, in so far as it can be ascribed to a mode of thought as its cause, does not
477 33 but are directly opposed to it; the action is ascribed to the agent's intelligible character; in the
491 24 this <total> reality, inasmuch as part of it is ascribed to the thing, and the rest is excluded -- a
496 35 to which absolute necessity can fittingly be ascribed
532 34 All errors of subreption are to be ascribed to a defect of judgment, never to understanding
538 30 only in so far as universal properties are ascribed to things as being the foundation upon which the
562 31 together with the many ends which are only ascribed by us to nature, make our investigation of the
567 5 If we ascribed to it a validity that is absolute and objective
607 2 and that its authority cannot therefore be ascribed to its necessity, but merely to its general
ASCRIBING 9
207 29 anticipates such a synthetic principle, ascribing a degree to all that is real in the appearances
347 30 have certainly proceeded quite consistently in ascribing great importance to empirical idealism, as one of
408 3 object, of the reality of that which we have been ascribing only to transcendental ideas, namely, the
450 36 subreption, inevitably takes place, namely, the ascribing of objective reality to an idea that serves
451 11 For in terms of it we should be ascribing to a series of appearances an objective reality
467 38 consequently there is nothing to prevent us from ascribing to this transcendental object, besides the
519 38 and supreme being, what is there to prevent us ascribing to it a degree of perfection that sets it <above
568 17 and volitions corresponding to these, but also in ascribing to it a perfection which, as infinite, far
602 15 best portion of the community; in so doing we are ascribing to them an importance which they are not entitled
ASCRIPTION 2
174 13 and therefore independent of experience, the ascription to them of an empirical origin would be a sort of
360 2 that can be done is to indicate it through the ascription of outer appearances to that transcendental
ASHES 1
215 16 the weight of the wood burnt the weight of the ashes which are left over, and you have the weight of
ASIDE 26
098 9 knowledge in respect of its mere form (leaving aside all content), it is evident that logic, in so far
149 18 If we derived them from the object (leaving aside the question how the object could become known to
195 31 While, therefore, I leave aside the principles of mathematics, I shall none the
241 39 But I leave aside everything the possibility of which can be
270 19 But if, on the other hand, I leave aside all intuition, the form of thought still remains
312 6 efforts, in a proper light, rather than to set it aside as useless on the very sorry and harmful pretext
313 17 If we set aside the exaggerations in Plato's methods of
320 16 In accordance with our plan we leave aside the practical ideas, and consider reason only in
359 36 the thinking and the extended, if we leave aside all that is merely fictitious, comes then simply
395 10 As impartial umpires, we must leave aside the question whether it is for the good or the
401 32 of the possibility of appearances, be set aside, the entire sensible world vanishes
436 12 to a yes or no, we are well advised to leave aside the supposed grounds of the answer, and first
513 31 We cannot put aside, and yet also cannot endure the thought, that a
527 10 however, we are leaving this mode of argument aside
527 33 condition of all possible experience, and leaving aside all that is empirical attempt to assert it of the
546 36 rise to an indeterminate manifoldness, being left aside
553 16 of the regulative principle of reason, leaving aside the completion of all conditions of thought as
603 36 has outgrown childish discipline than by casting aside these well-meant warnings; and accustomed as he
630 33 I shall, for the moment, leave aside all question as to the success which attends pure
633 9 to the transcendental, and by leaving entirely aside any psychological, that is, empirical, factors
633 13 of freedom in this practical sense only, leaving aside that other transcendental meaning which cannot be
634 13 a merely speculative question, which we can leave aside so long as we are considering what ought or ought
634 31 we are dealing with the practical we can leave it aside as being an issue with which we have no concern
648 8 assurance that he seems to have entirely set aside all thought of possible error
651 3 If we leave these aside, and take a man who is completely indifferent
660 4 concerned with it, and may therefore leave it aside
ASK 21
056 7 sciences actually exist, it is quite proper to ask <how> they are possible; for that they must be
084 39 empirical object in its general character, and ask, without considering whether or not it is the
097 36 it is quite impossible, and indeed absurd, to ask for a general test of the truth of such content
139 32 it on which it universally follows -- upon what I ask, does this rule, as a law of nature, rest
139 36 I therefore ask, how are we to make comprehensible to ourselves
262 17 But if I ask what is understood by accidental, and you reply
275 6 Now whence, I ask, can the understanding obtain these synthetic
351 33 If then we ask, whether it follows that in the doctrine of the
431 29 That very concept which puts us in a position to ask the question must also qualify us to answer it
437 20 If it is <finite> and limited, we have a right to ask what determines these limits
473 6 It is just as absurd to ask what ought to happen in the natural world as to
473 7 what ought to happen in the natural world as to ask what properties a circle ought to have
478 9 We may not, therefore, ask why reason has not determined <itself>
478 31 its rights of questioning, just as if we were to ask why the transcendental object of our outer
504 2 We must ask: Is the proposition that <this or that thing>
529 32 or attempts to improve upon the old ones, I would ask to be spared
565 25 in connection with a transcendental theology, we ask, <first>, whether there is anything distinct from
597 18 If we should ask the dispassionate David Hume, [by temperament] so
597 30 If, on the other hand, we should ask Priestley, who was wholly devoted to the
661 3 We should ask: Does the fifth, the tenth century, etc
661 4 So in like manner I ask: Does the concept of the extended belong to
ASKED 8
026 19 But, it will be asked, what sort of a treasure is this that we propose
074 6 and in experience no question is ever asked in regard to it
097 15 its object, is assumed as granted; the question asked is as to what is the general and sure criterion
097 18 To know what questions may reasonably be asked is already a great and necessary proof of
215 14 A philosopher, on being asked how much smoke weighs, made reply: "Subtract from
251 4 [absolute] possibility is in question when it is asked whether the possibility of things extends further
276 14 our representations, this question must first be asked: In which of our cognitive faculties are our
567 12 But, it will still be asked, can I make any such use of the concept and of
ASKING 4
058 26 But as this would be asking rather much, and as it is still doubtful whether
432 18 We are not asking what is the constitution of any object in itself
473 8 All that we are justified in asking is: what happens in nature
565 17 For we are not here asking questions in regard to the nature of things, but
ASPECT 11
012 9 it rests; and so deals with it in its subjective aspect
112 11 Pure synthesis, <represented in its most general aspect>, gives the pure concept of the understanding
150 16 for the very possibility of it in its formal aspect
196 35 of quantity and of quality (only the formal aspect of quantity and quality being considered) allow
197 21 Appearances, in their formal aspect, contain an intuition in space and time, which
205 2 alike in their extensive and in their intensive aspect, are thus continuous magnitudes, it might seem to
240 6 upon which experience in general in its formal aspect rests, in which case it is a <pure concept>
380 37 with an object of experience, but only in that aspect in which it ceases to be an object of experience
412 24 of the will, is its strictly transcendental aspect
470 22 to regard one and the same event as being in one aspect merely an effect of nature and in another aspect
470 23 aspect merely an effect of nature and in another aspect an effect due to freedom; or is there between
ASSAILANTS 1
600 34 are perhaps more likely to be found among its assailants than among its defenders
ASSAILS 1
357 16 invalidity of the proposition unchallenged, and assails only the proof, does not presuppose fuller
ASSAULTS 1
354 26 I am yet in a position to repel the dogmatic assaults of a speculative opponent, and to show him that
ASSAY-BALANCE 1
611 21 itself, in respect of all its powers, by the assay-balance of criticism; while rightly denying to the
ASSEMBLED 3
654 36 of the natural unity of the parts that we have assembled, we find to be grounded in reason itself
655 7 and after we have, indeed, over a long period assembled the materials in a merely technical manner, does
655 13 aequivoca> from the mere confluence of assembled concepts, at first imperfect, and only gradually
ASSEMBLES 1
193 15 to the reproductive imagination that calls up and assembles the objects of experience
ASSENT 2
497 39 the weight of the evidence is such as to compel assent; if, in other words, what we have to do is merely
520 39 fain advance, to apodeictic certainty and to an assent founded on no special favour or support from
ASSERT 37
010 16 made completeness my chief aim, and I venture to assert that there is not a single metaphysical problem
072 29 We assert, then, the <empirical reality> of space, as
072 31 outer experience; and yet at the same time we assert its <transcendental ideality> -- in other words
139 29 which we must postulate throughout when we assert that everything in the series of events is so
149 31 Now to assert in this manner, that all these appearances, and
159 13 I do not here assert that these representations <necessarily> belong
183 10 This much only we can assert: the <image> is a product of the empirical
194 25 We then assert that the conditions of the <possibility of
200 4 If I assert that through three lines, two of which taken
207 15 I do not at all intend to assert that this is what actually occurs when material
211 5 what its <magnitude> may be, we may none the less assert that in its existence it is necessarily connected
216 12 (Negations are only determinations which assert the non-existence of something in substance
222 39 I could not then assert that two states follow upon one another in the
267 26 be so, it would seem to follow that we cannot assert, what we have hitherto maintained, that the pure
271 17 For we cannot assert of sensibility that it is the sole possible kind
330 1 concepts are made possible; what we assert in them is 'I think substance, cause', etc
336 13 Nor will anyone venture to assert that the proposition allows of being known
357 27 such insight into their object as is required to assert or to deny something in regard to it
373 25 Clearness is not, as the logicians assert, the consciousness of a representation
376 24 every thinking being exists, which would be to assert its absolute necessity and therefore to say too
391 12 of sensible intuition, we can indeed at once assert that for a given conditioned, the whole series of
434 12 If from our own concepts we are unable to assert and determine anything certain, we must not throw
442 26 they exist prior to all my experience is only to assert that they are to be met with if, starting from
445 36 proved to be wrong in the actual doctrines they assert, that is, in the conclusions of their arguments
525 20 The latter assert that reason is capable of determining its object
526 16 of denying what he only does not venture to assert, it is less harsh and more just to say that the
527 33 leaving aside all that is empirical attempt to assert it of the contingent in general, there remains
536 13 of their diversity, be deduced -- that would be to assert a <transcendental> principle of reason, and would
537 8 We do not assert that such a power must necessarily be met with
559 31 idea; for what can enable us to believe in or assert a being of the highest perfection and one
594 4 not, perhaps, be false, but only that no one can assert the opposite with apodeictic certainty, or even
595 24 there will never be anyone who will be able to assert the <opposite> with the least show [of proof]
617 13 our opponent is just as little able to assert the opposite
620 23 general is just as transcendent a procedure as to assert the objective reality of [transcendent] concepts
624 19 we start always from <one> concept only, and assert the synthetic condition of the possibility of the
646 11 I cannot <assert> anything, that is, declare it to be a judgment
668 2 experience, goes so far in the use of them as to assert that we can prove the existence of God and the
ASSERTED 18
073 13 from supposing that the ideality of space as here asserted can be illustrated by examples so altogether
087 3 form of appearances, nothing whatsoever can be asserted of the thing in itself, which may underlie these
158 30 the definition does not determine in what the asserted <relation> consists
211 22 The same can be asserted of the postulates of empirical thought in general
272 26 latter concepts, and consequently they cannot be asserted to be objectively valid
293 25 can serve that purpose) -- neither can they be asserted as objects for our understanding
315 28 which the predicate (general term for what is asserted) of this judgment is given; and after I have
320 36 What has been asserted to be universally valid under that condition is
360 33 Even the possibility of what is asserted cannot be established; it can only be assumed
370 37 are possible and admissible, not only, as we have asserted, in relation to objects of possible experience
402 8 either affirmative or negative, can possibly be asserted
457 36 in its totality, prior to any regress; and we asserted that unless it occupies all time and all places
475 3 Granted, then, that reason may be asserted to have causality in respect of appearance, its
511 4 this is precisely what the ontological proof has asserted and what the cosmological proof has refused to
567 21 it as a matter of indifference whether it be asserted that divine wisdom has disposed all things in
594 34 in the above manner -- when, for instance, it is asserted, on the one hand, theistically, that there is a
620 28 knows) be necessary; otherwise nothing at all is asserted
627 32 nulla sunt predicata>; that is, all that is asserted of the object, whether affirmatively or
ASSERTING 14
140 31 which we could obtain the synthetic propositions asserting such a universal unity of nature
159 32 often that perception be repeated; what we are asserting is that they are combined <in the object>, no
207 30 to all that is real in the appearances, and so asserting the possibility of an internal distinction in
214 34 expresses himself somewhat more definitely, asserting that throughout all changes in the world
222 7 Thus only can I be justified in asserting, not merely of my apprehension, but of appearance
312 2 and Brucker has ridiculed the philosopher for asserting that a prince can rule well only in so far as he
384 14 the major premiss of which is a principle asserting the relation of a predicate to a subject
417 19 the Antithesis> The difficulties in the way of asserting the existence of an absolutely necessary highest
469 21 In so doing, we should not be asserting that the effects in the sensible world can begin
569 4 profession of more than we are justified in asserting, and that it likewise directs reason to its own
617 11 pure reason have this peculiarity, that while in asserting the reality of this or that idea we can never
617 29 reality, it is evident that the former, who is asserting something as a practically necessary supposition
619 34 fashion, to meet the attack; we are not actually asserting it
668 16 Thus he is virtually asserting that we can determine the size and distance of
ASSERTION 51
055 37 would also not be possible; and from such an assertion his good sense would have saved him
098 39 alone to judge regarding objects, or to make any assertion
099 30 be our choice, attack, any and every possible assertion
148 27 of nature, and so of its formal unity, such an assertion is none the less correct, and is in keeping with
199 32 The assertion that 7 + 5 is equal to 12 is not an analytic
207 27 The assertion that the understanding anticipates such a
244 13 which holds that there is only one empirical assertion that is indubitably certain, namely, that 'I am'
244 23 Problematic idealism, which makes no such assertion, but merely pleads incapacity to prove, through
251 36 at least a deduction of the legitimacy of such an assertion should be supplied
259 11 If the assertion, that the understanding can employ its various
263 4 There is something strange and even absurd in the assertion that there should be a concept which possesses a
263 24 of judgments in general, unity and plurality, assertion and denial, subject and predicate, cannot be
275 14 nay, more, even the possibility of any such pure assertion cannot be shown, without appealing to the
304 27 is thought -- I look in the understanding for the assertion of this conclusion, to discover whether it is not
320 33 The actual judgment which applies the assertion of the rule to the <subsumed case> is the
338 16 Everyone must admit that the assertion of the simple nature of the soul is of value only
351 3 however, who merely challenges the ground of our assertion and denounces as insufficiently justified our
357 19 knowledge of its nature; it shows only that the assertion is unsupported, not that it is wrong
357 20 A sceptical objection sets assertion and counter-assertion in mutual opposition to
357 29 itself to pointing out that in the making of the assertion something has been presupposed that is void and
358 33 representations of the outer senses; and their assertion is therefore entirely groundless
360 17 any communion with bodies would now appear as an assertion that, prior to the beginning of the species of
360 32 no one can give the least ground for any such assertion
379 6 renunciation in respect of all claims to dogmatic assertion
382 14 'I think', in so far as it amounts to the assertion, 'I <exist thinking>', is no mere logical
384 26 even in the slightest degree support the opposing assertion is caused by the concepts of reason
393 32 (<thesis cum antithesi>) in which no one assertion can establish superiority over another
394 8 nature of reason -- only that, unfortunately, the assertion of the opposite has, on its side, grounds that
400 38 This does not, however, amount to an assertion of its possibility
407 33 The second dialectical assertion has this peculiarity, that over against it stands
407 35 that over against it stands a dogmatic assertion which is the only one of all the pseudo-rational
408 6 absolute simplicity of substance -- I refer to the assertion that the object of inner sense, the 'I' which
447 26 This assertion may, however, likewise be false; the world may
460 11 On the other hand, the assertion that if all compositeness of matter be thought
503 21 the possibility of its object: but the contrary assertion I am for the moment willing to allow)
504 1 but in actual fact nothing at all is said: the assertion is a mere tautology
504 5 If it is analytic, the assertion of the existence of the thing adds nothing to the
517 22 of that connection; but the ideal is not an assertion of an existence necessary in itself
526 14 <deist> any belief in God, allowing him only the assertion of an original being or supreme cause
541 18 possible division, gives no occasion for any such assertion -- but which none the less imposes upon the
548 24 observations are relevant in regard to the assertion or denial of the widely discussed law of the
548 30 of nature could never justify us in the objective assertion of the law
557 5 the meaning of this idea if we regard it as the assertion or even as the assumption of a real thing, to
565 21 We are now in a position to confirm this assertion -- which at first sight may have appeared rash
597 23 that their reason has sufficient insight for the assertion and for the determinate conception of a supreme
610 8 In support of his assertion of this startling thesis, he cited the
617 7 not mean the addition of fresh grounds for their assertion, but merely the nullifying of the sophistical
617 9 which our opponent professes to invalidate this assertion
620 14 to proceed to represent the objections to an assertion as proofs of the counter-assertion is to make
622 7 But if the proposition to be proved is an assertion of pure reason, and if I am therefore proposing
626 6 that is, the inference to the truth of an assertion from the truth of its consequences, is only
ASSERTIONS 63
008 37 they think at all, into those very metaphysical assertions which they profess so greatly to despise
042 35 more than mere experience would teach -- giving to assertions true universality and strict necessity, such as
048 3 without itself being aware of so doing, assertions of an entirely different order, in which it
057 17 on the other hand, lands us in dogmatic assertions to which other assertions, equally specious, can
057 18 lands us in dogmatic assertions to which other assertions, equally specious, can always be opposed -- that
060 9 critic is passing judgments upon the groundless assertions of others by means of his own, which are equally
099 10 production of at least the semblance of objective assertions, and has thus been misapplied
177 7 Its illusory assertions cannot find place in a canon such as the analytic
188 29 incur the suspicion of being merely surreptitious assertions
191 9 logical principle, must not in any way limit its assertions to time-relations
251 31 is in no position to withhold approval of those assertions which, though illegitimate, yet press upon us, in
284 5 <Secondly>, the principle that realities (as pure assertions) never logically conflict with each other is an
284 20 of a new principle, he yet made use of it for new assertions, and his successors expressly incorporated it
335 10 by a dogmatist in order to impart to his assertions a superficial plausibility, but an inference
351 11 we mean to contradict ourselves in our commonest assertions, they drive us by main force to view all our
366 7 interconnection of all these dialectical assertions of a pseudo-rational doctrine of the soul in an
366 29 The assertions of pure psychology do not contain empirical
378 12 doing it has secured reason against all possible assertions of the opposite
385 19 dogmatically committing itself to certain assertions, and refusing to grant a fair hearing to the
393 29 antithetic may be taken as meaning, not dogmatic assertions of the opposite, but the conflict of the
393 33 does not, therefore, deal with one-sided assertions
394 37 These pseudo-rational assertions thus disclose a dialectical battlefield in which
395 17 of watching, or rather provoking, a conflict of assertions, not for the purpose of deciding in favour of one
396 5 indeed, be absurd; for in mathematics no false assertions can be concealed and rendered invisible, inasmuch
396 17 But it is quite otherwise with transcendental assertions which lay claim to insight into what is beyond
396 23 test than the endeavour to harmonise its various assertions
407 37 which is the only one of all the pseudo-rational assertions that undertakes to afford manifest evidence, in
422 14 These pseudo-rational assertions are so many attempts to solve four natural and
424 14 In the assertions of the antithesis we observe a perfect uniformity
424 19 The assertions of the thesis, on the other hand, presuppose, in
427 13 moderation in our pretensions, modesty in our assertions, and yet at the same time the greatest possible
427 34 ever propounded these principles as objective assertions
430 4 reason -- forms a natural recommendation for the assertions of the thesis
430 7 from all such interests, and consider the assertions of reason irrespective of their consequences
439 13 them all the mutually conflicting pseudo-rational assertions, may perhaps rest on an empty and merely
445 32 which both parties alike base their cosmological assertions, both might justly be dismissed, as being unable
448 3 itself, the contradictory opposition of the two assertions is converted into a merely dialectical opposition
457 12 experience, the world of sense; I must limit my assertions to the rule which determines how experience, in
461 32 of removing it is by declaring both the opposed assertions to be false, we have represented the conditions
463 25 obliged to denounce both the opposed dialectical assertions as false
482 3 as there is no real contradiction between the two assertions, <both may be true>
514 20 an account of all our concepts, opinions, and assertions, either upon objective or, in the case of mere
548 12 an object it is about which they are making these assertions, to realise that it lies too deeply hidden to
594 3 Here the contention is not that its own assertions may not, perhaps, be false, but only that no one
595 21 will reason obtain ground for such synthetic assertions, which do not relate to objects of experience and
600 4 conceal doubts which we feel in regard to our own assertions, or to give an appearance of conclusiveness to
601 9 For this is the fate of all assertions of pure reason: that since they transcend the
601 24 state of nature, and can establish and secure its assertions and claims only through <war>
602 12 ill-advised in decrying as dangerous any bold assertions against, or audacious attacks upon, the view
602 27 as reason is incompetent to arrive at affirmative assertions in this field, it is equally unable, indeed even
603 18 ourselves with proofs in support of the opposite assertions, certainly this procedure would <for the time
604 11 the critical principles, how groundless are the assertions of those who have launched these attacks
608 20 but that until we can have such insight any assertions as to the limits of reason are made at random
611 29 a necessary renunciation of all right to dogmatic assertions
612 15 if on being attacked there is a single one of his assertions that he is unable to justify, or which involves
613 2 For are we not at liberty, where we cannot make assertions, at least to invent theories and to have opinions
616 19 If the instances here cited as examples of the assertions made by reason -- the incorporeal unity of the
620 12 For though a merely negative attitude to the assertions of others may seem very modest and moderate, to
625 9 This caution reduces the criticism of the assertions of reason to very small compass
627 16 synthetic propositions are concerned, to justify assertions by disproving their opposite
627 30 by transcendental illusion, and base their assertions upon an impossible concept of the object
628 29 the impossibility, of showing ground for their assertions, and will be left with no resort save to appeal
652 4 best confirmation of the correctness of the above assertions
ASSERTORIC 7
107 13 IV <Modality> Problematic Assertoric Apodeictic
110 1 In assertoric judgments affirmation or negation is viewed as
110 11 assume; it is only the logical sequence which is assertoric
110 22 The assertoric proposition deals with logical reality or truth
110 25 is in the major premiss problematic, in the minor assertoric, and what the syllogism shows is that the
110 28 The apodeictic proposition thinks the assertoric as determined by these laws of the understanding
110 38 a function of the understanding; in the assertoric, of the faculty of judgment; in the apodeictic
ASSERTORICALLY 4
110 9 'There is a perfect justice', is not stated assertorically, but is thought only as an optional judgment
110 33 problematically, then maintain its truth assertorically, and finally affirm it as inseparably united with
272 14 through which the understanding can be employed <assertorically> beyond that field
620 26 What pure reason judges <assertorically>, must (like everything that reason knows) be
ASSERTS 8
190 8 in general, irrespective of content; and asserts that the contradiction completely cancels and
191 3 It then, as it were, asserts: A thing = <A>, which is something = <B>, cannot
200 23 What geometry asserts of pure intuition is therefore undeniably valid
337 15 tautology, since the <cogito> (<sum cogitans>) asserts my existence immediately
440 7 in regarding them as real things; indeed it even asserts that this inner experience is the sufficient as
445 39 seems to be clearer than that since one of them asserts that the world has a beginning and the other that
489 5 What the proposition therefore asserts is this: that to know a thing completely, we must
648 4 The usual touchstone, whether that which someone asserts is merely his persuasion -- or at least his
ASSESS 1
611 19 of the understanding, he makes no attempt to assess the understanding itself, in respect of all its
ASSIGN 10
104 25 us with a rule, by which we are enabled to assign its proper place to each pure concept of the
145 39 is itself a faculty of <a^priori> synthesis, we assign to it the title, productive imagination
249 19 with the order of the categories, and so assign to each its proper place
281 13 Let me call the place which we assign to a concept, either in sensibility or in pure
285 5 being all outer relations), and we can therefore assign to substances no inner state save that through
331 17 We can assign no other basis for this teaching than the simple
332 11 The reason is this: we must assign to things, necessarily and <a^priori>, all the
339 36 cannot be known through any predicate that we can assign to it
357 39 a certain transcendental dualism which does not assign these outer appearances to the subject as
556 31 systematic unity, the object which we have to assign to the idea is not such as experience can ever
ASSIGNABLE 6
293 1 that is, <noumena>, since such objects have no assignable positive meaning
295 6 Thus the object of a concept to which no assignable intuition whatsoever corresponds is = nothing
311 28 human nature, to the degree of which there are no assignable limits, may keep us far removed from its complete
338 14 of our knowledge; it does not apply to any assignable object
400 21 Through it we think only its relation to any assignable unit in respect to which it is greater than all
487 13 set of particular qualities, determined by no assignable rule, and forming rather a blurred sketch drawn
ASSIGNED 10
099 33 come to be otherwise employed, and has been assigned to logic, as a <critique of dialectical illusion>
128 26 and to which the function of predicate, is to be assigned
151 21 To this act the general title 'synthesis' may be assigned, as indicating that we cannot represent to
216 25 permanent and radical, this category has to be assigned a place among the categories of relation, but
225 5 view of the preceding state, cannot be otherwise assigned
257 8 of it, but have also measured its extent, and assigned to everything in it its rightful place
298 21 as we have already shown, every representation is assigned its place in the corresponding faculty of
339 26 these predicates of outer appearances cannot be assigned to it
358 4 The objective reality thus assigned to appearances is never brought into question
427 15 our understanding, through the teacher fittingly assigned to us, namely, through experience
ASSIGNING 2
128 15 reason safe conduct between these two rocks, assigning to her determinate limits, and yet keeping open
451 23 to mark a distinction, though without correctly assigning the ground of the distinction
ASSIGNS 2
226 3 to each of them, [viewed] as [a] consequent, it assigns, through relation to the preceding appearances, a
561 4 an anatomist can be convicted of error when he assigns to some member of an animal body an end which it
ASSIST 1
535 36 Its function is to assist the understanding by means of ideas, in those
ASSISTANCE 8
005 12 honours me, if that I could perhaps be of assistance in this respect
011 1 to achieve by reason, when all the material and assistance of experience are taken away
013 7 Such assistance is not required by genuine students of the
013 19 For the aids to clearness, though they may be of assistance in regard to details, often interfere with our
014 22 in the other I shall look for the benevolent assistance of a <fellow-worker>
027 2 reason, in thus proceeding, requires no assistance from speculative reason, it must yet be assured
289 1 undertakes to determine its objects without any assistance from the senses
364 33 we could use this knowledge, with the further assistance of what experience teaches in this regard, to
ASSOCIABLE 3
145 8 and accidental whether they would themselves be associable; and should they not be associable, there might
145 9 themselves be associable; and should they not be associable, there might exist a multitude of perceptions
145 21 appearances as data of the senses that must be associable in themselves and subject to universal rules of a
ASSOCIATED 1
132 13 or accompanied one another finally become associated, and so are set in a relation whereby, even in
ASSOCIATING 1
145 6 For even though we should have the power of associating perceptions, it would remain entirely
ASSOCIATION 22
044 34 to derive it, as Hume has done, from a repeated association of that which happens with that which precedes
044 36 a custom originating in this repeated association, and constituting therefore a merely subjective
127 20 is, from <custom>), which arises from repeated association in experience, and which comes mistakenly to be
139 28 But as regards the empirical rule of <association>, which we must postulate throughout when we
139 33 How is this association itself possible
139 34 The ground of the possibility of the association of the manifold, so far as it lies in the object
141 16 empirically in <perception, imagination> in <association> (and reproduction), <apperception> in the
141 22 of their inner intuition as representations), association in pure synthesis of imagination, and empirical
144 30 according to rules is what is called the <association> of representations
144 32 Now if this unity of association had not also an objective ground which makes it
145 23 This objective ground of all association of appearances I entitle their <affinity>
146 3 the affinity of appearances, and with it their association, and through this, in turn, their reproduction
146 37 which is consitituted by apprehension, association (reproduction), and finally recognition of
147 9 employment (in recognition, reproduction, association, apprehension) in connection with the appearances
158 1 the empirical unity of consciousness, through association of representations, itself concerns an appearance
159 26 as when they are connected according to laws of association
165 31 subject to empirical laws, the laws, namely, of association, and which therefore contributes nothing to the
356 1 we find nothing absurd and strange in the association of the two kinds of senses
557 28 in itself (personally identical), stands in association with other real things outside it; in a word, the
611 1 and affirms necessary connection, with a rule of association, which exists only in the imitative faculty of
621 32 at random, whithersoever the current of hidden association may chance to lead them
621 33 conviction which rests upon subjective causes of association, and which is regarded as insight into a natural
ASSUME 70
022 32 determine this latter through them, either I must assume that the <concepts>, by means of which I obtain
022 33 determination, conform to the object, or else I assume that the objects, or what is the same thing, that
060 30 be inconsistent with the unity of our plan to assume responsibility for the completeness of such an
110 10 as an optional judgment, which it is possible to assume; it is only the logical sequence which is
133 9 upon <a^priori> principles; and we must assume a pure transcendental synthesis of imagination as
206 27 They assume that the real in space (I may not here name it
214 31 of all change of appearances, and always assume it to be indubitable
217 11 If we assume that something absolutely begins to be, we must
224 37 But immediately I perceive or assume that in this succession there is a relation to
232 14 a thoroughgoing deduction, we may not believe and assume the justice of such claims, no matter how clear
271 7 For we cannot assume that such objects can be given, without
292 19 Even if we were willing to assume a kind of intuition other than this our sensible
292 39 beyond the conditions of our sensibility, and assume besides appearances objects of pure thought, that
340 1 I may further assume that the substance which in relation to our outer
356 7 each other, then the efficient causes outside us assume a character which is irreconcilable with their
397 2 If we assume that the world has no beginning in time, then up
397 22 As regards the second point, let us again assume the opposite, namely, that the world is an
397 2 For let us assume that it has a beginning
400 28 time prior to it, have to be assumed if we are to assume a limit to the world in space and in time
401 1 to avoid the above consequence (that of having to assume that if the world has limits in time and space
402 22 Let us assume that composite substances are not made up of
402 22 Assume that a composite thing (as substance) is made up
409 19 To explain these appearances it is necessary to assume that there is also another causality, that of
409 23 Let us assume that there is no other causality than that in
409 23 Assume that there is freedom in the transcendental sense
410 36 We must, then, assume a causality through which something takes place
415 6 obliged, when explaining cosmical movements, to assume a <prime mover>, that is, a freely acting cause
415 21 If we assume that the world itself is necessary, or that a
416 15 If, on the other hand, we assume that an absolutely necessary cause of the world
427 18 interest; only they could never be permitted to assume the title and dignity of science and rational
427 40 any limit or beginning of the world; that we must assume the material composing the world to be such as it
429 16 and knows what its fears or hopes incite it to assume or to believe
445 3 when anything is given as conditioned, thus to assume in the major premiss, as it were <without thought
445 24 and I have therefore, in this case, no right to assume the absolute <totality> of the synthesis and of
456 27 series of empirical conditions, we should never assume an absolute limit, but should subordinate every
460 28 We cannot assume that every part of an organised whole is itself
471 21 requirements are not in any way infringed, if we assume, even though the assumption should be a mere
471 26 We must, of course, at the same time be able to assume that the <action> of these causes <in the [field
484 12 But once we have allowed ourselves to assume a self-subsistent reality entirely outside the
493 25 But we have no right to do this, nor even to assume the possibility of such an hypothesis
507 27 on the part of our reason,the need to assume as a basis of existence in general something
514 37 Why are we constrained to assume that some one among existing things is in itself
515 8 something very strange in the fact, that once we assume something to exist we cannot avoid inferring that
515 16 Thus while I may indeed be obliged to assume something necessary as a condition of the
519 28 above this infinite chain of contingencies, we assume something to support it -- something which is
536 21 great a diversity, that at the start we have to assume just as many different powers as there are
545 11 That is to say, we assume that the movements of the planets which are not
552 28 If, in this manner, we assume such ideal beings, we do not really extend our
553 22 This, then, is how matters stand: if we assume a divine being, we have indeed no concept
553 39 I may have sufficient ground to assume something, in a relative sense (<suppositio
553 40 relativa>), and yet have no right to assume it absolutely (<suppositio absoluta>)
554 8 to a transcendental idea, I have no right to assume any such thing as in itself existing, since no
554 21 None the less, though I cannot assume such an inconceivable being [as existing] in
554 22 being [as existing] in itself, I may yet assume it as the object of a mere idea, relatively to
559 29 We have not the slightest ground to assume in an absolute manner (to suppose in itself) the
560 20 we assume it to be the outcome of wise purposes on the part
561 12 and it carries this principle so far as to assume confidently, and with general approval, that
565 9 and it is therefore very natural that we should assume a corresponding legislative reason (<intellectus
566 30 may still be pressed: Can we, on such grounds, assume a wise and omnipotent Author of the world
599 18 This tendency to conceal ourselves and to assume the appearance of what contributes to our
600 35 I shall therefore assume that I have readers who do not wish to see a
614 17 But to <assume> the soul as a simple substance (a transcendent
616 4 If we assume an absolutely perfect cause, we need not be at a
617 20 mere speculation it can have no kind of right to assume without sufficient proof
636 35 I assume that there really are pure moral laws which
638 14 <theoretical> employment, no less necessary to assume that everyone has ground to hope for happiness in
639 16 to us nothing but a world of appearances, we must assume that moral world to be a consequence of our
639 28 future world, reason finds itself constrained to assume; otherwise it would have to regard the moral laws
649 35 For if I assume anything, even merely as an hypothesis, I must at
649 37 know so much of its properties that I require to assume, <not its concept>, but <only its existence>
ASSUMED 37
022 7 Hitherto it has been assumed that all our knowledge must conform to objects
024 27 are justified in concluding that what we at first assumed for the purposes of experiment is now definitely
025 30 certainty to what Copernicus had at first assumed only as an hypothesis, and at the same time
044 2 confers on its judgments true or strict but only assumed and comparative <universality>, through induction
078 31 analogies with sensation, because it is then assumed that the appearance, in which the sensible
097 15 is the agreement of knowledge with its object, is assumed as granted; the question asked is as to what is
110 16 namely, as a proposition that may for a moment be assumed
119 23 hypothesis consists in the intelligibility of the assumed ground of explanation, that is, in its <unity>
119 29 carry us back to neither more nor less than was assumed in the hypothesis, and so in an <a^posteriori>
186 28 Arguing from this assumed fact, we conclude that the categories in their
238 29 is evidently a mere consequence of the tacitly assumed principle of the community of all substances
245 25 Idealism assumed that the only immediate experience is inner
254 17 effect of a cause; and if, therefore, a thing is assumed to be contingent, it is an analytic proposition
280 24 prior to form; and for this reason Leibniz first assumed things (monads), and within them a power of
359 9 have their origin, one and all, in the illicitly assumed dualistic view, that matter as such is not
360 33 is asserted cannot be established; it can only be assumed
381 4 consists, as is generally recognised, in the assumed heterogeneity of the object of inner sense (the
400 27 the world and empty time prior to it, have to be assumed if we are to assume a limit to the world in space
403 35 For if we assumed that in experience an object might be found for
417 33 of appearances for which a condition has to be assumed that is itself unconditioned, and so must be
502 15 has already been thought in a concept which is assumed arbitrarily and on condition that we posit its
504 16 posited in the concept of the subject, and is assumed as actual; and in the predicate this is merely
510 6 by the ontological proof; it is here being assumed in the cosmological proof, and indeed made the
526 31 (<per thesin>); in the latter case it is assumed (<per hypothesin>)
527 17 and <a^priori> it is an arbitrary presupposition, assumed by us in our attempt to know the conditioned by
537 35 whereby such a systematic unity is <a^priori> assumed to be necessarily inherent in the objects
552 15 They ought not to be assumed as existing in themselves, but only as having the
556 34 ratiocinatae>), is a mere idea; it is not assumed as a something that is real absolutely and <in
558 2 soul in itself could not be known through these assumed predicates, not even if we regarded them as
562 21 real insight, he professes, in reliance upon the assumed authority of a transcendent reason, to have the
593 25 diffidence, nay, with entire renunciation of all assumed dogmatic authority, to the critical scrutiny of a
599 16 our real sentiments, and to make show of certain assumed sentiments which are regarded as good and
614 4 objects that having been invented are thereupon assumed to be possible
615 9 such as the appeal to a divine Author, assumed simply in order that we may have an explanation
618 24 If, therefore, having assumed (in some non-speculative connection) the nature
626 17 many consequences examined by us agree with an assumed ground, all other possible consequences will also
627 35 If, for instance, it be assumed that the sensible world is given <in itself> in
ASSUMES 4
032 30 free rein to that loquacious shallowness, which assumes for itself the name of popularity, nor yet to
228 29 the water then had to the concave form which it assumes in the glass
410 25 of causality; and the kind of connection which it assumes as holding between the successive states of the
454 15 this unconditioned completeness from what it assumes to be a thing in itself; and that since the
ASSUMING 28
207 19 mode of explanation, that we are not justified in assuming the real in appearances to be uniform in degree
223 11 something that precedes, does not justify me in assuming any succession in the object
234 27 Now assuming that in a manifold of substances as appearances
250 8 and comprehensible to ourselves; and even assuming that we could do so, they still would not belong
270 30 intuition; I must likewise have ground for <assuming> another kind of intuition, different from the
306 26 become a principle of <pure reason> through our assuming that if the conditioned is given, the whole
346 18 going outside his mere self-consciousness, or assuming anything more than the certainty of his
385 17 abandoning itself to a sceptical despair, or of assuming an obstinate attitude, dogmatically committing
397 29 As regards the second point, let us start by assuming the opposite, namely, that the world in space is
412 31 such a supposition -- there is no difficulty in assuming that change of their states, that is, a series of
426 32 Nor will he admit the legitimacy of assuming in nature itself any power that operates
434 17 For so long as we obstinately persist in assuming that there is an actual object corresponding to
435 13 of a body better, or even differently, in assuming that it consisted either of simple or of
447 36 in magnitude, as contradictory opposites, we are assuming that the world, the complete series of
484 5 object, and have not the least justification for assuming it
503 19 all reality, and that we are justified in assuming that such a being is possible (the fact that a
515 19 regress to the conditions of existence save by assuming a necessary being and yet am never in a position
538 38 infinite variety need not hinder us from assuming that behind this variety there is a unity of
548 5 even of bodies in the mineral realm -- some assuming, for instance, that there are certain special
552 1 there is nothing whatsoever to hinder us from <as><suming> these ideas to be also objective, that is, from
552 9 It is not, however, a sufficient ground for assuming anything, that there is no positive hindrance to
554 4 knowledge of the source of its necessity; and in assuming that it has a supreme ground, we do so solely in
564 15 There then arises a vicious circle; we are assuming just that very point which is mainly in dispute
568 6 For we were not justified in assuming above nature a being with those qualities, but
599 29 the state of savage rudeness, and to allow of our assuming at least the <outward bearing> of what we know to
614 25 Reason does not afford any sufficient ground for assuming, [even] as a matter of opinion, merely
641 31 carry us, do we find any considerable ground for assuming only some one single being which we should be
649 31 belief as an hypothesis which I am justified in assuming, I should thereby be pledging myself to have a
ASSUMPTION 50
022 10 <a^priori>, by means of concepts, have, on this assumption, ended in failure
029 1 this would be absolutely impossible save on the assumption of freedom; and if at the same time we grant that
029 6 For since it is only on the assumption of freedom that the negation of morality contains
029 26 already been said, it is evident that] even the <assumption>--as made on behalf of the necessary practical
070 15 (2) that this knowledge is possible only on the assumption of a given mode of explaining the concept
175 3 on such an hypothesis we can set no limit to the assumption of predetermined dispositions to future judgments
201 5 Certainly, on that assumption, no synthetic knowledge of any kind could be
206 26 on a metaphysical presupposition -- the sort of assumption they so stoutly profess to avoid
206 36 the difference is only to be explained on the assumption of empty space
223 16 as <happening>] is itself possible only on this assumption
234 12 space cannot be known in experience save on the assumption of their reciprocal interaction
238 16 lack of this method, and owing to the erroneous assumption that synthetic propositions, which the empirical
244 32 Descartes is indubitable, is possible only on the assumption of outer experience
278 34 gave them the name of phenomena), and on that assumption his principle of the identity of indiscernibles
281 2 possibility -- a perfectly just criticism on the assumption that we intuit things as they really are
307 25 whose major premiss (perhaps rather an assumption than a postulate) is derived from pure reason
321 30 at it by means of reason otherwise than on the assumption that all the members of the series on the side of
321 32 in the series of the premisses); only on this assumption is the judgment before us possible <a^priori>
375 10 determination of one's own existence in time, the assumption of their existence is a quite gratuitous
375 11 of their existence is a quite gratuitous assumption, of which no proof can ever be given
399 7 rests upon the fact that, on the contrary assumption, an empty time and an empty space, must
399 17 without our having to make the impossible assumption of an absolute time prior to the beginning of the
413 32 have to be outside the world (though any such assumption that over and above the sum of all possible
418 10 by their alterations, does not support the assumption of a first and absolutely originative cause of
429 12 means, it never occurs to it to reflect upon the assumption; it accepts as known whatever is familiar to it
445 5 This assumption is indeed simply the logical requirement that we
447 39 If, however, I reject this assumption, or rather this accompanying transcendental
449 18 shows, however, that there is a fallacy in this assumption, and so leads us to the discovery of the true
461 34 This is the assumption ordinarily made by the common understanding, and
471 22 any way infringed, if we assume, even though the assumption should be a mere fiction, that some among the
482 1 conditions, is quite consistent with the optional assumption of a necessary, though purely intelligible
483 11 this regulative principle does not exclude the assumption of an intelligible cause which is <not> in the
498 37 to which there would be no motives -- save on the assumption that there exists a supreme being to give effect
503 6 necessary subjects; and that is the very assumption which I have called in question, and the
506 32 be absolutely impossible, is of the nature of an assumption which we can never be in a position to justify
510 7 made the basis of the proof; and yet it is an assumption with which this latter proof has professed to
542 2 rule of reason -- reason proceeding on the assumption that nature is so richly diversified that we may
542 5 Indeed it is only on the assumption of differences in nature, just as it is also only
553 31 we are unable to satisfy reason in respect to the assumption itself, shows that it is the speculative interest
553 36 of thought in dealing with one and the same assumption, a distinction which is somewhat subtle, but of
555 12 none but a relative use of the transcendental assumption, namely, as giving the substratum of the greatest
557 5 if we regard it as the assertion or even as the assumption of a real thing, to which we may proceed to
560 16 The assumption of a supreme intelligence, as the one and only
561 14 If this assumption be treated as constitutive it goes much further
594 28 are something self-contradictory; for the assumption [that they do thus exist in themselves] must
620 2 of our belief, and is therefore proceeding on the assumption that he has exhausted all the possibilities
620 37 this character, carefully guarding against the assumption of their independent authority or absolute
637 2 I am justified in making this assumption, in that I can appeal not only to the proofs
647 33 In the former case my assumption and the holding of certain conditions to be true
651 2 is the basing of this rational belief on the assumption of moral sentiments
ASSUMPTIONS 4
373 41 defy others to show any contradiction in their assumptions
430 1 a complete edifice of knowledge is, on such assumptions, altogether impossible
511 14 there lies hidden a whole nest of dialectical assumptions, which the transcendental critique can easily
617 21 For while all such assumptions do violence to [the principle of] completeness of
ASSURANCE 5
117 12 To gain assurance that they do actually accord, we must observe
257 18 to explore it in all directions and to obtain assurance whether there be any ground for such hopes, it
424 7 the passionate zeal of the one party and the calm assurance of the other; and will explain why the world
426 20 but only to <think> and to <invent> in the assurance that it cannot be refuted by the facts of nature
648 8 his views with such positive and uncompromising assurance that he seems to have entirely set aside all
ASSURE 3
009 8 and to institute a tribunal which will assure to reason its lawful claims, and dismiss all
046 17 experience, we should, through careful enquiries, assure ourselves as to the foundations of any building
587 16 clock, this arbitrary concept of mine does not assure me of the existence or of the possibility of its
ASSURED 16
017 10 in any common plan of procedure, then we may rest assured that it is very far from having entered upon the
027 3 from speculative reason, it must yet be assured against its opposition, that reason may not be
048 1 real knowledge <a^priori>, which progresses in an assured and useful fashion, reason is so far misled as
229 34 of appearances, come to be and cease to be, is an assured conclusion which leads to [the concept of]
259 5 lie within its horizon or not, it can never be assured of its claims or of its possessions, but must be
364 31 If we could be assured that the soul is a <simple part of matter>, we
413 18 For were you not assured by experience that alteration actually occurs
418 21 We were first assured that <a necessary being exists> because the whole
418 27 (that is, the necessary); we are now assured that <there is no necessary being>, and precisely
433 3 be in a position to demand and expect none but assured answers to all the questions within its domain
433 25 many cases, since the key is not to be found, an assured solution is not to be expected
518 15 of a proof which may help us to attain to an assured conviction of a supreme being
586 16 and thus the limits of the concept are never assured
595 32 We may therefore be so completely assured that no one will ever prove the opposite, that
606 28 to determine it <a^priori> in accordance with an assured principle have proved vain
607 19 be taken only by fully matured judgment, based on assured principles of proved universality, is now
ASSUREDLY 1
651 16 have to prove the impossibility of both, which assuredly no one can reasonably undertake to do
ASTONISHING 1
643 20 Deity, or as sometimes happened resulted in an astonishing indifference in regard to all such matters
ASTOUNDING 1
523 5 For the predicates -- 'very great', 'astounding', 'immeasurable' in power and excellence -- give no
ASTRAY 2
439 17 laying bare the illusion which has so long led us astray
544 2 the former law would only lead the understanding astray, causing it to follow a path which is perhaps
ASTRONOMER 1
300 1 rays; or to cite a still better example, than the astronomer can prevent the moon from appearing larger at its
ASTRONOMERS 2
419 26 regarded the controversy between two famous astronomers, which arose from a similar difficulty in regard
490 31 The observations and calculations of astronomers have taught us much that is wonderful; but the
ASTRONOMY 2
273 21 Observational astronomy, which teaches merely the observation of the
273 23 would give an account of the former; theoretical astronomy, on the other hand, as taught according to the
ASUNDER 1
604 28 Fight as they may, the shadows which they cleave asunder grow together again forthwith, like the heroes in
ASYMPTOTICALLY 1
545 36 ideas which reason follows only as it were asymptotically, <i.e.> ever more closely without ever reaching
ATHEISM 1
032 5 can sever the root of <materialism, fatalism, atheism, free-thinking, fanaticism>, and <superstition>
ATHEISTIC 1
531 8 to dispose of all counter-assertions, whether <atheistic, deistic>, or <anthropomorphic>
ATHEISTICALLY 1
594 35 there is a supreme being, and on the other hand, atheistically, that there is no supreme being; or as in
ATOMISTIC 1
407 3 thesis of the second antinomy, transcendental <atomistic>
ATTACH 8
050 6 invariably connected with the above characters, I attach it as a predicate to the concept; and in doing so
050 7 as a predicate to the concept; and in doing so I attach it synthetically, and am therefore extending my
217 13 But to what are we to attach this point, if not to that which already exists
317 37 cases a quite empty expression to which we cannot attach any concept whatsoever, whereas the concept of
358 18 Now those who take this line cannot attach to what they understand by 'object of outer
447 25 the entire separate existence of the world, but attach a determination to the world, regarded as a thing
505 6 and say 'God is', or 'There is a God', we attach no new predicate to the concept of God, but only
586 21 The word, with the few characteristics which we attach to it, is more properly to be regarded as merely
ATTACHED 8
054 4 then manifest that, while the predicate is indeed attached necessarily to the concept, it is so in virtue of
073 31 of the bodies to the intuition of which they are attached, but only modifications of the sense of sight
081 22 exist without the restrictions which nature has attached to them
239 14 the least enlarge the concept to which they are attached as predicates
310 26 the meaning which this illustrious philosopher attached to the expression
425 24 thread by which it guides its movements can be attached
447 12 not removed by the opposed judgment, but remained attached to it, the two judgments were not related as
590 28 The concepts attached to the symbols, especially concerning the
ATTACHES 5
048 4 of an entirely different order, in which it attaches to given concepts others completely foreign to
048 5 others completely foreign to them, and moreover attaches them <a^priori>
071 15 space does not represent any determination that attaches to the objects themselves, and which remains even
317 2 and which yet, owing to an ambiguity that attaches to it through long-standing misuse, we also
438 32 latter too large, and that the blame therefore attaches to the empirical regress
ATTACHING 2
103 19 their purity, freed from the empirical conditions attaching to them
337 23 It is obvious that in attaching 'I' to our thoughts we designate the subject of
ATTACHMENT 1
547 36 it really rests entirely on the greater or lesser attachment to one of the two principles
ATTACK 6
099 30 we maintain, or, if such be our choice, attack, any and every possible assertion
394 38 in which the side permitted to open the attack is invariably victorious, and the side
395 2 contrive to secure the right to make the last attack, and are not required to withstand a new
601 8 genuinely comprehensible and certain, but only attack and refute that of his opponent
602 34 I know beforehand that he will attack the sophistical arguments of his opponent simply
619 33 it only in hypothetical fashion, to meet the attack; we are not actually asserting it
ATTACKED 1
612 14 In consequence of this, if on being attacked there is a single one of his assertions that he
ATTACKING 1
030 23 once and for all, of its injurious influence, by attacking its errors at their very source
ATTACKS 9
596 7 under its protection can look upon all his vain attacks with a tranquil indifference
602 12 any bold assertions against, or audacious attacks upon, the view which already has on its side the
603 26 Whoever, in withstanding the attacks of his opponent, has at his disposal only
604 5 its height, it is absolutely necessary that the attacks which seem so terrible to the dogmatist should be
604 11 the assertions of those who have launched these attacks
611 33 it is indeed chiefly against the latter that his attacks are directed
611 40 On the contrary, the attacks lead only to counter-preparations, and make us
612 10 limits of his possible knowledge, these sceptical attacks are not only dangerous but even destructive
629 13 its opponents, and that it can secure against all attacks whatever may remain over from its former
ATTAIN 17
013 32 through a small but concentrated effort it will attain, and this in a short time, such completion as
057 6 It must be possible for reason to attain to certainty whether we know or do not know the
182 30 It would never attain that universality of the concept which renders it
261 15 task of definition, attempting or professing to attain completeness and precision in the determination
429 26 make it impossible for any knowledge that we may attain to combine into a system with other knowledge
444 19 appearances cannot be given save in so far as I attain knowledge of them, or rather attain them in
444 19 so far as I attain knowledge of them, or rather attain them in themselves, for they are nothing but
450 7 space and time, every condition to which we can attain in the exposition of given appearances is again
456 17 as so great that no empirical synthesis could attain thereto, and so should be determining the
486 29 and so reform ourselves, although we can never attain to the perfection thereby prescribed
500 19 marks out the goal that reason has set itself to attain, and which is indeed its sole guide in its
518 15 provide the basis of a proof which may help us to attain to an assured conviction of a supreme being
557 22 But I never thereby attain to a systematic unity of all appearances of inner
568 1 degree, while we do indeed, in so far as we attain that unity, owe it to the idea of a supreme being
570 9 to a kind of knowledge to which man can never attain
588 39 It is desirable to attain an adequate definition, but often very difficult
623 28 it is useless to attempt, by means of them, to attain to ideas of pure reason; such principles are
ATTAINABLE 5
009 1 those sciences, the knowledge of which, if attainable, we should least of all care to dispense with, is
391 32 leaves undecided whether and how this totality is attainable
393 10 of the synthesis, even though that is only attainable in the regress to its conditions
558 21 viewed <as if> it were a real being; indeed it is attainable in no other way
563 26 a completeness which is never, of course, attainable
ATTAINED 8
033 6 how the secure progress of a science is to be attained only through orderly establishment of principles
161 10 will the purpose of the deduction be fully attained
456 26 says no more than that, however far we may have attained in the series of empirical conditions, we should
539 17 if it succeeds, will, through the unity thus attained, impart probability to the presumed principle of
558 19 All this will be best attained through such a schema, viewed <as if> it were a
644 4 empirical conditions of its application, and has attained to an immediate knowledge of new objects, and can
647 29 of no other conditions under which the end can be attained
665 4 or in refuting those who profess already to have attained it
ATTAINING 6
341 9 and such, therefore, that there is no way of attaining to it, as an objectively valid concept
387 19 But since the future is not the condition of our attaining to the present, it is a matter of entire
492 6 yet always fall very far short of actually attaining it
577 4 important for us to know whether the method of attaining apodeictic certainty which is called
632 22 <happiness>, and in coordinating the means for attaining it
655 14 concepts, at first imperfect, and only gradually attaining to completeness, although they one and all have
ATTAINMENT 2
632 24 none but <pragmatic> laws of free action, for the attainment of those ends which are commended to us by the
647 26 Once an end is accepted, the conditions of its attainment are hypothetically necessary
ATTAINS 2
390 9 turn to a higher condition, until reason finally attains unconditioned necessity in the totality of the
485 20 to which no possible empirical knowledge ever attains
ATTEMPT 42
008 16 For however the attempt be made to cast doubt upon the pretensions of the
025 11 This attempt to alter the procedure which has hitherto
034 5 Any attempt to change even the smallest part at once gives
066 27 This usage originated in the abortive attempt made by Baumgarten, that admirable analytical
099 26 nothing at all as to the objects concerned, any attempt to use this logic as an instrument (organon) that
179 1 For as a doctrine, that is, as an attempt to enlarge the sphere of the understanding in the
214 36 But I nowhere find even the attempt at a proof of this obviously synthetic
237 31 as supplying a rule to be followed in every other attempt to prove <a^priori> propositions that are
238 19 its principles, may be proved dogmatically, the attempt has, time and again, been made, though always
269 1 If, therefore, we should attempt to apply the categories to objects which are not
274 31 employment of the categories, let him attempt to obtain from them a synthetic proposition
275 1 The attempt must therefore be made with a synthetic and
285 30 If I attempt, by the mere understanding, to represent to
378 7 in deception, and to destroy itself in the attempt at fulfilment
398 38 If we attempt to set one of these two factors outside the other
406 9 of this absurdity -- it being quite futile to attempt to reason away by sophistical manipulation of
415 10 They made no attempt to render a first beginning conceivable through
486 36 But to attempt to realise the ideal in an example, that is, in
487 1 absurd, and far from edifying, in such an attempt, inasmuch as the natural limitations, which are
506 16 It is not, therefore, surprising that, if we attempt to think existence through the pure category
507 13 The attempt to establish the existence of a supreme being by
507 23 To attempt to extract from a purely arbitrary idea the
507 26 Such an attempt would never have been made if there had not been
508 5 and instead of ending with this concept, the attempt was made to begin with it, and so to deduce from
511 8 path upon which speculative reason enters in its attempt to prove the existence of a supreme being is not
518 17 Should this attempt also fail, it must follow that no satisfactory
520 24 not only be uncomforting but utterly vain to attempt to diminish in any way the authority of this
527 17 an arbitrary presupposition, assumed by us in our attempt to know the conditioned by means of reason
527 33 and leaving aside all that is empirical attempt to assert it of the contingent in general, there
529 38 the challenge to discover the fallacy in any attempt of this kind, and so to nullify its claims; and
537 20 For without having made any attempt to show the harmony of these various powers, nay
539 16 save itself all possible trouble, a hypothetical attempt, which, if it succeeds, will, through the unity
551 19 no knowledge of these whatsoever, we must never attempt to make use of them in our explanations of nature
559 34 by way of its relation to the world that we can attempt to establish the necessity of this supposition
566 2 For all categories through which we can attempt to form a concept of such an object allow only of
609 31 This we attempt to do either through the pure understanding, in
611 19 principles of the understanding, he makes no attempt to assess the understanding itself, in respect of
622 6 reason is in desperate straits -- rather than to attempt new dogmatic proofs
622 11 all the more necessary as a precondition of any attempt to prove the proposition itself
623 22 The first rule is, therefore, not to attempt any transcendental proofs until we have
623 28 instance, that of causality), it is useless to attempt, by means of them, to attain to ideas of pure
667 1 I shall not here attempt to distinguish the periods of history in which
ATTEMPTED 16
044 33 that the concept would be altogether lost if we attempted to derive it, as Hume has done, from a repeated
057 29 and certainty, the extent and the limits of its attempted employment beyond the bounds of all experience
057 33 For the analytic part in any such attempted system, namely, the mere analysis of the concepts
103 8 them more distinct; but the hitherto rarely attempted <dissection of the faculty of the understanding>
122 7 Since this attempted physiological derivation concerns a <quaestio
127 8 and yet proceeded so <inconsequently> that he attempted with their aid to obtain knowledge which far
131 16 are unavoidable in an enterprise never before attempted
237 32 Had we attempted to prove these analogies dogmatically; had we
237 34 analogies dogmatically; had we, that is to say, attempted to show from concepts that everything which
361 33 We could not have attempted to do so at the beginning of this section without
451 4 If it attempted the former task, it would be a constitutive
514 27 above proofs were transcendental, that is, were attempted independently of empirical principles
523 27 None the less this is what is attempted in the physico-theological proof
573 32 of the understanding in general, the Schools have attempted, though very unsatisfactorily, under the title of
584 32 For, since they have hardly ever attempted to philosophise in regard to their mathematics (a
624 36 Other proofs of this principle have, indeed, been attempted, for instance, from the contingency [of that
ATTEMPTING 5
188 26 This does not, however, prevent our attempting a proof, from the subjective sources of the
261 15 maxim, not to embark upon the task of definition, attempting or professing to attain completeness and
465 39 Before attempting this solution, a task which transcendental
500 11 and that it stretches its wings in vain in thus attempting to soar above the world of sense by the mere
623 11 If this precaution be always observed, if before attempting any proof, we discreetly take thought as to how
ATTEMPTS 29
022 8 But all attempts to extend our knowledge of objects by
023 9 reason thinks them -- be given in experience, the attempts at thinking them (for they must admit of being
025 38 to draw attention to the character of these first attempts at such a change, which are always hypothetical
051 29 and would have saved us so many of those vain attempts, which have been blindly undertaken without
056 31 But since all attempts which have hitherto been made to answer these
057 32 then, and indeed we must, regard as abortive all attempts, hitherto made, to establish a metaphysic
139 19 All attempts to derive these pure concepts of understanding
179 4 ill-suited for any such purpose, since in all attempts hitherto made, little or no ground has been won
383 7 not be of the least service in furthering the attempts of rational psychology
399 8 resorted to the method of the special pleader who attempts to take advantage of an opponent's carelessness
399 11 I am aware that attempts have been made to evade this conclusion by
422 14 These pseudo-rational assertions are so many attempts to solve four natural and unavoidable problems of
446 13 in the settlement of a dispute that defies all attempts to come to a decision
513 24 in this matter; and equally unavailing are all attempts to induce it to acquiesce in its incapacity
528 18 Now I maintain that all attempts to employ reason in theology in any merely
529 20 Thus all attempts to construct a theology through purely
529 31 New proofs, or attempts to improve upon the old ones, I would ask to be
532 4 The outcome of all dialectical attempts of pure reason does not merely confirm what we
537 21 of these various powers, nay, even after all attempts to do so have failed, we yet presuppose that such
585 18 to postpone the total abandonment of all proposed attempts to advance beyond the bounds of experience into
606 27 this concept empirically is impossible, and all attempts to determine it <a^priori> in accordance with an
609 6 All unsuccessful dogmatic attempts of reason are facts, and it is always of
609 10 lead it to hope for better success in its future attempts, and to build claims on this foundation; and
621 36 On this account, all attempts to prove the principle of sufficient reason have
649 13 Moreover, the outcome of my attempts [in explanation of nature] so frequently confirms
650 24 even after reason has failed in all its ambitious attempts to pass beyond the limits of all experience
654 25 No one attempts to establish a science unless he has an idea upon
657 12 by it the archetype for the estimation of all attempts at philosophising, and if this archetype is to
657 25 principles, on certain actually existing attempts at philosophy, always, however, reserving the
ATTEND 5
167 8 itself we cannot represent, save in so far as we attend, in the <drawing> of a straight line (which has
167 12 determine inner sense, and in so doing attend to the succession of this determination in inner
167 16 if we abstract from this manifold and attend solely to the act through which we determine the
486 19 is in itself without law, these concepts (when we attend merely to their form) may well serve as examples
540 7 and which prescribes to the understanding that it attend to the diversity no less than to the identity
ATTENDING 2
200 1 So far as we are here attending merely to the synthesis of the homogeneous (of
596 37 of criticism, so that it may not be hindered in attending to its own proper interests
ATTENDS 2
584 18 The great success which attends reason in its mathematical employment quite
630 34 leave aside all question as to the success which attends pure reason in its speculative exercise, and
ATTENTION 29
005 14 To the same gracious attention with which your Excellency has honoured the first
005 26 To such a judge and to his gracious attention I now dedicate this work, and to his
009 3 to dispense with, is a phenomenon that calls for attention and reflection
009 29 active in other kinds of knowledge, if only attention had first been directed to the determination of
011 29 of his arguments, may be permitted to draw attention to certain passages, which, although merely
025 38 preface as an hypothesis only, in order to draw attention to the character of these first attempts at such
032 16 of cobwebs to which the public has never paid any attention, and the loss of which it can therefore never
035 4 critics with the praise that is their due, the attention which I have paid to their comments will easily
042 7 the raw material, until with long practice of attention we have become skilled in separating it
085 23 is especially true of space, to which our chief attention will therefore be directed in this enquiry
095 13 It treats of attention, its impediments and consequences, of the source
112 1 therefore, that we must first direct our attention, if we would determine the first origin of our
115 19 but in this treatise they would merely divert attention from the main object of the enquiry, arousing
161 2 an empirical intuition is given, and must direct attention solely to the unity which, in terms of the
168 33 finds exemplification in each and every act of <attention>
168 34 In every act of attention the understanding determines inner sense, in
170 20 First of all, I may draw attention to the fact that by <synthesis of apprehension> I
276 21 An <examination> (<i.e.> the direction of our attention to the grounds of the truth of a judgment) is not
299 6 criticism, and therefore does not pay sufficient attention to the bounds of the territory within which alone
299 24 formal fallacies), arises entirely from lack of attention to the logical rule
299 25 As soon as attention is brought to bear on the case that is before us
310 8 happen that the expression ceasing to engage the attention in one specific sense, and being lost in the
317 9 is one to which reason devotes much of its attention, it cannot be relinquished without greatly
393 9 of all existing things, and we direct our attention solely to the <completeness> of the synthesis
535 31 and special modes of employment, directing its attention to cases which are not given, and thus rendering
540 32 For if we limit our attention to the sphere of the concept which marks out a
580 7 For I must not restrict my attention to what I am actually thinking in my concept of a
625 23 upon whatever may first happen to attract their attention, and decide accordingly
633 3 But we must be careful, in turning our attention to an object which is foreign to transcendental
ATTESTED 1
027 31 its possibility, either from its actuality as attested by experience, or <a^priori> by means of reason
ATTITUDE 11
011 33 might otherwise exercise upon the reader's attitude in regard to the main issue
385 18 a sceptical despair, or of assuming an obstinate attitude, dogmatically committing itself to certain
385 20 Either attitude is the death of sound philosophy, although the
427 26 as frequently happens, becomes dogmatic in its attitude towards ideas, and confidently denies whatever
524 12 no ground for being so contemptuous in their attitude to the transcendental mode of proof, posing as
534 5 what is peculiarly distinctive of reason in its attitude to this body of knowledge, is that it prescribes
620 12 For though a merely negative attitude to the assertions of others may seem very modest
628 16 are not, however, justified in adopting such an attitude; it is sufficient to declare to the combatants
632 38 As this concerns our attitude to the supreme end, it is evident that the
648 24 we can conceive and picture to ourselves an attitude for which we regard ourselves as having
664 37 cold or contemptuously critical may be the attitude of those who judge a science not by its nature
ATTRACT 3
117 27 in a body the parts of which reciprocally attract and repel each other)
279 17 the same straight line, in so far as they either attract or impel a point in opposite directions, or again
625 22 therefore seize upon whatever may first happen to attract their attention, and decide accordingly
ATTRACTED 1
243 23 Thus from the perception of the attracted iron filings we know of the existence of a
ATTRACTION 6
025 31 proof of the invisible force (the Newtonian attraction) which holds the universe together
279 27 that space, either bringing other objects to it (attraction), or preventing them penetrating into it
570 20 we take in these judgments, has a certain natural attraction which it will always continue to possess, we have
603 30 He sees sophistical arguments, which have the attraction of novelty, set in opposition to sophistical
603 32 sophistical arguments which no longer have that attraction, but, on the contrary, tend to arouse the
613 26 objects without the aid of senses; or a force of attraction without any contact; or a new kind of substance
ATTRACTIVE 1
426 1 speculative interest of reason, which are very attractive and far surpass those which dogmatic teaching
ATTRIBUTABLE 1
350 10 objects do not correspond, the deception being attributable sometimes to a delusion of imagination (in
ATTRIBUTE 6
028 23 and freedom as a property of a being to which I attribute effects in the sensible world, is therefore also
089 27 an object (for the sufficient reason that we then attribute to the object, taken by itself, what belongs to
331 32 and in discovering why the last-mentioned attribute of the soul belongs to the category of
364 28 as regards the permanence of the 'I', and the attribute 'simple' certainly does not aid in adding this
413 29 causality of beginning of themselves, and so to attribute to their substances a power of acting from
499 23 also very easily entertain by means of the one attribute of an all-embracing perfection
ATTRIBUTED 1
096 3 know objects, in so far as that origin cannot be attributed to the objects
ATTRIBUTES 3
363 24 Further investigation into the origin of the attributes which I ascribe to myself as a thinking being in
363 26 These attributes are nothing but pure categories, by which I do
531 16 ground of all things, or that it has none of the attributes which, arguing from their consequences, we
ATTRIBUTING 2
255 39 Leibniz, in attributing to the substances of the world, as thought
568 19 of the order of the world can justify us in attributing to it
AUDACIOUS 2
251 28 And since there is no lack of audacious pretensions, and these are supported by common
602 12 as dangerous any bold assertions against, or audacious attacks upon, the view which already has on its
AUSPICIOUS 1
370 28 of settling in it, and, should our star prove auspicious, of establishing claims to permanent possession
AUTHENTICATION 1
601 11 of all possible experience, outside which the authentication of truth is in no wise possible, while at the
AUTHENTICITY 1
608 18 if we could have insight into their origin and authenticity, we should be able to determine the scope and
AUTHOR 24
011 27 But the author, in order that he may not himself, innocently, be
013 27 to yield his willing co-operation, when the author is thus endeavouring, according to the plan here
019 18 Cape of Good Hope -- and of its fortunate author, has not been preserved
019 20 an account of these matters, names the reputed author of even the least important among the geometrical
031 11 the inclinations; the belief in a wise and great <Author of the world> is generated solely by the glorious
127 17 itself, perhaps, through these concepts, be the author of the experience in which its objects are found
310 28 unusual, upon comparing the thoughts which an author has expressed in regard to his subject, whether
425 34 is without beginning and therefore without an Author, if our will is not free, and the soul is
520 21 to it, and so strengthens the belief in a supreme Author [of nature] that the belief acquires the force of
520 33 conditions, up to the supreme and unconditioned Author [of all conditioned being]
523 21 of the world unity to the absolute unity of its Author, etc
523 32 of the Author of the world, but can take us no further
525 27 freedom, remains undecided), the theist as the <Author of the world>
526 1 infers the properties and the existence of an Author of the world from the constitution, the order and
526 11 who through understanding and freedom is the Author of all things; and since it is in this sense only
560 21 be the outcome of wise purposes on the part of an Author of the world, we are enabled to make in this way
564 4 to approximate to the supreme perfection of an Author of all things, a perfection that, as absolutely
564 24 doing, proceed in accordance with the idea of an Author of the universe, but not in order to deduce
564 27 to obtain knowledge of the existence of such an Author from this purposiveness
566 30 we, on such grounds, assume a wise and omnipotent Author of the world
568 30 the principle as involving the idea of a supreme Author, I do not base the principle upon the existence
615 8 hypothesis, such as the appeal to a divine Author, assumed simply in order that we may have an
639 26 only in the intelligible world, under a wise Author and Ruler
649 12 investigation of nature, we must postulate a wise Author of the world
AUTHOR'S 1
011 24 be left altogether to the reader's judgment; the author's task is solely to adduce grounds, not to speak as
AUTHORISES 1
473 22 with a limit and an end -- nay more, forbids or authorises it
AUTHORITY 20
031 22 through this very fact they acquire yet greater authority
031 30 He still remains the sole authority in regard to a science which benefits the public
058 7 reason with itself have long since undermined the authority of every metaphysical system yet propounded
190 23 it has, as a <sufficient> criterion of truth, no authority and no field of application
412 17 What authority have you for inventing an absolutely first state
426 23 them by or even to subordinate them to a higher authority, namely, that of pure reason
498 31 a certain importance and to be endowed with an authority of which we cannot, simply on the ground of this
520 24 vain to attempt to diminish in any way the authority of this argument
552 13 being real and determinate objects, merely on the authority of a speculative reason that is bent upon
562 21 he professes, in reliance upon the assumed authority of a transcendent reason, to have the right to
590 10 but must resign itself to establishing its authority in their regard by a thorough deduction
593 16 For reason has no dictatorial authority; its verdict is always simply the agreement of
593 25 with entire renunciation of all assumed dogmatic authority, to the critical scrutiny of a <higher> judicial
601 27 principles of its own institution, the authority of which no one can question, secures to us the
601 33 temporary armistice, arranged by some mediating authority; in the latter, by a <judicial sentence> which
607 2 that is, on no <a^priori> knowledge, and that its authority cannot therefore be ascribed to its necessity
620 38 against the assumption of their independent authority or absolute validity, since otherwise they would
628 31 save to appeal to some form of prescriptive authority; <or> our criticism will easily discover the
663 8 division is also unchangeable and of legislative authority
665 27 On the contrary this gives it dignity and authority, through that censorship which secures general
AUTHORS 3
031 24 the Schools, which would fain be counted the sole authors and possessors of such truths (as, indeed, they
158 38 met with such remarkable acceptance, had not its authors succeeded in bringing categorical judgments into
638 26 of such principles, would themselves be the authors both of their own enduring well-being and of that
AUXILIARY 2
119 24 explanation, that is, in its <unity> (without any auxiliary hypothesis); in the <truth> of the consequences
615 39 If for this purpose we have to call in auxiliary hypotheses, they give rise to the suspicion that
AVAIL 3
005 9 I therefore avail myself of the only means that is in any degree in
504 13 in the concept of the predicate, is of no avail in meeting this objection
609 4 In itself, however, this polemic is of no avail whatsoever in enabling us to decide what it is
AVAILABLE 4
120 14 Since experience is always available for the proof of their objective reality, we
555 18 There are no concepts available for any such purpose; even the concepts of
605 1 by any criticism, there is really no other available course of action than to set against the boasting
617 2 questions of pure reason, hypotheses are not available for the purposes of basing propositions upon them
AVOID 18
082 17 To avoid all misapprehension, it is necessary to explain
131 9 of our knowledge in general, that in order to avoid the elaborateness of a complete theory, and yet
166 6 It is to avoid this contradiction that in systems of psychology
206 27 the sort of assumption they so stoutly profess to avoid
229 9 by substance, and in so doing are careful to avoid the fallacy of reasoning in a circle, the
256 16 But, to avoid prolixity, I must leave the reader to supply his
273 28 is a merely sophistical subterfuge; it seeks to avoid a troublesome question by changing its meaning to
350 12 To avoid such deceptive illusion, we have to proceed
400 32 of argument which professes to enable us to avoid the above consequence (that of having to assume
435 28 to take care to be at one with ourselves, and to avoid that amphiboly which transforms our idea into a
512 34 this inference (as I must concede, if I am to avoid admitting the ontological proof), I have come to
515 8 that once we assume something to exist we cannot avoid inferring that something exists necessarily
517 23 At the same time we cannot avoid the transcendental subreption, by which this
522 34 this is precisely what we have here set out to avoid
569 3 expression, on the ground that it enables us to avoid making profession of more than we are justified
576 22 devised for the purpose, we cannot hope to avoid the errors which inevitably arise from pursuing
601 15 be taken in synthetic thought -- neither side can avoid exposing its weakness, and each can therefore
633 8 I hope to avoid both dangers, by keeping as close as possible to
AVOIDANCE 1
033 9 insistence upon strictness of proof, and avoidance of venturesome, non-consecutive steps in our
AVOIDED 6
037 12 in the present work -- they are hardly to be avoided in a new enterprise -- and the defence of it as a
046 37 to arrest us in our course; and this can be avoided, if we are careful in our fabrications -- which
329 2 and gives rise to an illusion which cannot be avoided, although it may, indeed, be rendered harmless
394 36 There thus arises a conflict which cannot be avoided, do what we will
396 16 misunderstanding due to abstraction is thereby avoided
562 38 This error can be avoided, if we consider from the teleological point of
AWAIT 3
320 15 As to all this, we must await explanation in the sequel
325 24 procedure, is one of the questions that await answer in the course of these enquiries
461 21 the question how far it may extend does not await an answer from experience; it is decided by a
AWAITS 1
640 7 as in the world of grace, where all happiness awaits us, except in so far as we ourselves limit our
AWAKEN 2
009 35 But they then awaken just suspicion, and cannot claim the sincere
605 4 to reason may at least serve to disconcert it, to awaken some doubts as to its pretensions, and to make it
AWAKENED 3
033 4 first to show by example (and by his example he awakened that spirit of thoroughness which is not extinct
041 6 For how should our faculty of knowledge be awakened into action did not objects affecting our senses
395 36 easily become aware of its errors, is hereby awakened to consciousness of the factors [that have to be
AWAKENING 2
605 13 At best it is merely a means of awakening it from its sweet dogmatic dreams, and of
609 15 which the sceptical procedure can exercise in awakening reason to a thorough self-examination
AWAKENS 1
207 32 being made of its empirical quality), awakens doubts and difficulties
AWARE 14
005 41 ever more remote, conditions, it soon becomes aware that in this way -- the questions never ceasing
012 38 But I very soon became aware of the magnitude of my task and of the
048 3 to introduce, without itself being aware of so doing, assertions of an entirely different
269 1 At the same time the understanding is well aware that in viewing things in this manner, as thus
311 14 On the contrary, as we are well aware, if anyone is held up as a pattern of virtue, the
321 21 But we soon become aware that the chain or series of prosyllogisms, that
383 1 And we should also become aware that in the consciousness of our existence there
395 35 does not in abstract speculation easily become aware of its errors, is hereby awakened to
399 10 I am aware that attempts have been made to evade this
560 31 But few are aware that its spheroidal flattening alone prevents the
575 32 I am well aware that in the terminology of the Schools the title
609 21 Hume was perhaps aware, although he never followed the matter out, that
643 24 law of our religion, made reason more acutely aware of its object, through the interest which it was
648 13 but when it is a question of ten he becomes aware, as he had not previously been, that it may very
AWAY 27
011 2 material and assistance of experience are taken away
037 31 it serve only, in the course of time, to smooth away its inequalities; and if men of impartiality
045 20 experience has taught us, we yet cannot take away that property through which the object is thought
058 13 reason -- a science whose every branch may be cut away but whose root cannot be destroyed
066 14 Thus, if I take away from the representation of a body that which the
067 5 therefore, first <isolate> sensibility, by taking away from it everything which the understanding thinks
078 34 of time, such objective reality falls entirely away, save in so far as it is merely empirical, that
079 26 If we take away from our inner intuition the peculiar condition
108 20 number of things which remain over when I take away all that is mortal
108 25 and several more parts of it may be taken away without the concept of the soul being thereby in
138 25 all relation of knowledge to objects would fall away
184 31 (The existence of what is transitory passes away in time but not time itself
204 19 designated by the term flowing or flowing away
218 14 that there is no coming into being or passing away of substance itself
218 17 Coming into being and passing away of substance are not alterations of it, since the
260 28 meaning, that is, relation to the object, falls away; and we cannot through any example make
279 37 Leibniz, regarding substances as noumena, took away from them, by the manner in which he conceived
299 16 A principle, on the other hand, which takes away these limits, or even commands us actually to
397 6 an eternity has elapsed, and there has passed away in the world an infinite series of successive
397 15 for an infinite world-series to have passed away, and that a beginning of the world is therefore a
406 10 it being quite futile to attempt to reason away by sophistical manipulation of purely discursive
460 12 that if all compositeness of matter be thought away nothing at all will remain, does not appear to be
499 15 We see things alter, come into being, and pass away; and these, or at least their state, must
527 39 being made intelligible <in concreto>, is taken away not only from the concept of the contingent but
561 23 idea to a merely regulative use, reason is led away into mistaken paths
585 20 It therefore becomes necessary to cut away the last anchor of these fantastic hopes, that is
602 17 that a writer of real ability has demonstrated away the freedom of the human will, the hope of a
AXIOM 4
450 1 then preserves its validity, not indeed as the <axiom> that we think the totality as actually in the
455 4 were -- what is impossible from pure reason -- an axiom which determined <a^priori> the objects in
589 21 concepts, no principle deserving the name of an axiom is to be found in it
590 3 but the principle there applied is not itself an axiom, but serves only to specify the principle of the
AXIOMATIC 1
584 36 from ordinary consciousness, they treat as being axiomatic
AXIOMS 22
075 8 concerning the relations of time, or of axioms of time in general, is also grounded upon this
196 22 of pure understanding are therefore -- 1 Axioms of intuition
197 18 1 AXIOMS OF INTUITION
197 23 <The Axioms of intuition>
199 11 This is the basis of the axioms which formulate the conditions of sensible
199 16 These are the axioms which, strictly, relate only to magnitudes
199 20 there are no axioms in the strict meaning of the term, although there
199 28 [Consequently, they are not] axioms, [for these] have to be <a^priori synthetic>
199 31 of geometry, and cannot, therefore, be called axioms but only numerical formulas
200 13 Such propositions must not, therefore, be called axioms (that would involve recognition of an infinite
200 14 involve recognition of an infinite number of axioms), but numerical formulas
210 38 We cannot, therefore, expect either axioms or anticipations
251 33 tone, their claims to be accepted as actual axioms
301 25 The mathematical axioms (<e.g.> that there can only be one straight line
585 28 exactness of mathematics rests upon definitions, axioms and demonstrations
589 14 <Axioms>
589 22 Mathematics, on the other hand, can have axioms, since by means of the construction of concepts
589 33 from intuitive principles, that is, from axioms; and always require a deduction
589 34 Axioms, on the other hand, require no such deduction
590 1 In the Analytic I have indeed introduced some axioms of intuition into the table of the principles of
590 4 to specify the principle of the possibility of axioms in general, and is itself no more than a
590 8 Philosophy has therefore no axioms, and may never prescribe its <a^priori>
AXIS 5
419 34 one had argued that the <moon revolves on its own axis>, because it always turns the same side towards
419 39 that <the moon does not revolve on its own axis>, because it always turns the same side towards
545 18 from an ellipse that has its major axis indefinitely extended
560 35 short time, altering the position of the axis of the earth
560 38 effect in changing the position of the earth's axis
TOTAL WORDS READ= 237440
TOTAL WORDS SELECTED = 237440
TOTAL WORDS PICKED =6459 + 3200
TOTAL VOCABULARY= 369 + 238
{subtract 998 words and 1 vocabulary for duplication of “AS IF”}