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>

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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