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042 24 solely from experience is, as we say, known only , or empirically
043 21 knowledge, which is knowledge possible only , that is, through experience
066 6 the matter of all appearance is given to us only, its form must lie ready for the sensations
069 21 this representation of space a concept acquired , and derived from outer experience in general
081 16 For such certainty is not to be found in the
083 2 in our knowledge which leads to its being called knowledge, that is, empirical intuition
085 30 and these are given either or
092 28 empirical intuitions and empirical concepts only
119 30 than was assumed in the hypothesis, and so in an analytic manner give us back and accord with what
179 19 of which cannot therefore be demonstrated , since that would mean the complete ignoring of
189 35 which no ground is given, either or , sufficient to justify such judgment, and so may
202 26 that which may always be given in experience
208 15 though all sensations as such are given only , their property of possessing a degree can be
241 18 upon which all experience depends, but only as being concepts which are given through
241 20 their possibility must either be known and empirically, or it cannot be known at all
506 5 that knowledge of this object is also possible
581 22 only be represented in perception, and therefore
581 26 the synthesis of that which perception may give
581 38 in a specific instance; they can only do this , by means of experience, which itself is possible
582 9 concreto>, and so to know, either or , what are the properties of the object of the
582 12 through the construction of the concept, the method our merely empirical (mechanical)
583 29 in this manner, save only empirically, that is, (although always in accordance with these
606 3 to be completely removed, can be recognised by reference to that which, notwithstanding all
660 23 , and that which is obtainable only from experience -- have never been very clearly
660 37 is completely from what is known only -- are we to draw the line which distinguishes the
663 14 are given to our senses, that is, given in an manner
A^PRIORI 700
011 18 Any knowledge that professes to hold lays claim to be regarded as absolutely necessary
011 20 still more to any of all pure knowledge, since such determination has to serve
012 5 intelligible the objective validity of its concepts
014 26 These cannot be enumerated by any computation, but must be discovered gradually
018 6 the formal rules of all thought, whether it be or empirical, whatever be its origin or its
018 24 these sciences, something in them must be known , and this knowledge may be related to its object
018 30 in which reason determines its object completely , namely, the part -- however much or little
018 39 knowledge, have to determine their objects , the former doing so quite purely, the latter
019 33 in the concepts that he had himself formed , and had put into the figure in the construction
019 35 If he is to know anything with certainty he must not ascribe to the figure
021 13 which it is seeking to have, as it professes, an insight are those that are confirmed by our most
022 10 by establishing something in regard to them , by means of concepts, have, on this assumption
022 15 should be possible to have knowledge of objects , determining something in regard to them prior to
022 26 not see how we could know anything of the latter ; but if the object (as object of the senses) must
022 37 same perplexity as to how I can know anything in regard to the objects
023 3 being given to me, and therefore as being
023 3 They find expression in concepts to which all objects of experience
023 12 new method of thought, namely, that we can know of things only what we ourselves put into them
023 15 the part that is occupied with those concepts to which the corresponding objects, commensurate
023 19 enables us to explain how there can be knowledge ; and, in addition, to furnish satisfactory proofs
023 20 satisfactory proofs of the laws which form the basis of nature, regarded as the sum of the
023 29 those and which we adopt , all that we can do is to contrive that they be
023 23 But this deduction of our power of knowing , in the first part of metaphysics, has a
024 8 to prove the truth of this first estimate of our knowledge of reason, namely, that such knowledge
024 34 separates pure knowledge into two very heterogeneous elements
025 4 and by means of knowledge that is possible , though only from a practical point of view, to
025 24 As regards the first point, nothing in knowledge can be ascribed to objects save what
027 31 from its actuality as attested by experience, or by means of reason
028 38 original principles, proper to our reason -- as of reason, and that this would be
032 21 that is, yield strict proof from sure principles
032 39 namely, that it carry out its work entirely , to the complete satisfaction of speculative
042 12 Such knowledge is entitled , and distinguished from the , which
042 22 They are therefore entitled knowledge ; whereas, on the other hand, that which is
042 27 modes of knowledge which must have their origin , and which perhaps serve only to give coherence
042 32 from them, which must have arisen completely , independently of experience, inasmuch as they
043 3 The expression '' does not, however, indicate with sufficient
043 7 that we have it or are capable of having it , meaning thereby that we do not derive it
043 11 of his house, that he might have known that it would fall, that is, that he need not
043 14 But still he could not know this completely
043 17 what follows, therefore, we shall understand by knowledge, not knowledge independent of this or
043 22 modes of knowledge are entitled pure when there
043 24 'every alteration has its cause', while an 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 , it is an judgment; and if, besides, it is not derived from
043 37 of a necessary judgment, it is an absolutely judgment
044 8 derived from experience, but is valid absolutely
044 13 source of knowledge, namely, a faculty of knowledge
044 14 strict universality are thus sure criteria of knowledge, and are inseparable from one another
044 24 sense universal, and which are therefore pure judgments
045 1 such examples, it is possible to show that pure principles are indispensable for the possibility
045 3 of experience, and so to prove their existence
045 11 Such origin is manifest in certain concepts, no less
045 25 to admit that it has its seat in our faculty of knowledge
045 29 THE PRINCIPLES, AND THE EXTENT OF ALL KNOWLEDGE
046 23 understanding can arrive at all this knowledge , and what extent, validity, and worth it may have
047 2 independently of experience, we can progress in knowledge
047 6 intuition, in being thought, can itself be given , and is therefore hardly to be distinguished from
047 37 Since this procedure yields real knowledge , which progresses in an assured and useful
048 5 foreign to them, and moreover attaches them
049 13 a body is extended is a proposition that holds and is not empirical
050 14 But in synthetic judgments this help is entirely lacking
051 13 character of necessity, and therefore completely and on the basis of mere concepts
051 15 that is, ampliative principles, all our speculative knowledge must ultimately rest
051 25 universality, the ground of the possibility of synthetic judgments, to obtain insight into the
052 2 IN ALL THEORETICAL SCIENCES OF REASON SYNTHETIC JUDGMENTS ARE CONTAINED AS PRINCIPLES
052 19 strictly so called, are always judgments , not empirical; because they carry with them
052 24 it does not contain empirical, but only pure knowledge
054 17 a^priori
054 23 only necessary, and therefore in their origin , but also synthetic
054 26 and beyond the concept of matter, joining to it in thought something which I have not thought
054 28 analytic, but synthetic, and yet is thought ; and so likewise are the other propositions of
054 33 indispensable science, and a^priori
054 35 to analyse concepts which we make for ourselves of things, and thereby to clarify them
054 36 to clarify them analytically, but to extend our knowledge
054 38 that was not contained in it, and through synthetic judgments venture out so far that
055 3 consists, at least , entirely of synthetic propositions
055 12 reason is contained in the question: How are synthetic judgments possible
055 26 he believed himself to have shown that such an proposition is entirely impossible
055 35 pure mathematics, as certainly containing synthetic propositions, would also not be
056 3 all those sciences which contain a theoretical knowledge of objects, and have therefore to
057 35 of the concepts that inhere in our reason , is by no means the aim of, but only a
057 37 proper, that is, the extension of its synthetic knowledge
057 39 in these concepts, not how we arrive at them
058 20 is the faculty which supplies the principles of knowledge
058 22 principles whereby we know anything absolutely
058 23 principles according to which all modes of pure knowledge can be acquired and actually brought
058 33 it, and if it be therefore possible completely
059 10 far as this mode of knowledge is to be possible
059 14 must contain, with completeness, both kinds of knowledge, the analytic no less than the
059 18 in their whole extent, the principles of synthesis, with which alone we are called upon to
059 23 of the value, or lack of value, of all knowledge
059 36 understanding, again, only in respect of its knowledge
059 37 These possessions of the understanding, since they have
060 19 contain an exhaustive analysis of the whole of human knowledge
060 33 The analysis of these concepts, which later we shall have to enumerate
061 9 the complete examination of knowledge which is and synthetic
061 13 other words, that it consist in knowledge wholly
061 15 and fundamental concepts of morality are knowledge, they have no place in transcendental
062 2 in so far as sensibility may be found to contain representations constituting the condition under
066 7 only, its form must lie ready for the sensations in the mind, and so must allow of being
066 13 in certain relations, must be found in the mind
066 21 the senses or of sensation, exists in the mind as a mere form of sensibility
066 23 The science of all principles of sensibility I call
066 33 and consequently can never serve as determinate laws by which our judgment of taste must be
067 11 which is all that sensibility can supply
067 13 of sensible intuition, serving as principles of knowledge, namely, space and time
068 14 that which exhibits the concept
068 26 Space is a necessary representation, which underlies all outer
068 31 It is an representation, which necessarily underlies outer
068 34 propositions and the possibility of their construction is grounded in this
068 35 construction is grounded in this necessity of space
069 11 Hence it follows that an , and not an empirical, intuition underlies all
069 16 but only from intuition, and this indeed , with apodeictic certainty
070 7 the original representation of space is an intuition, not a concept
070 12 a principle from which the possibility of other synthetic knowledge can be understood
070 18 the properties of space synthetically, and yet
070 23 Further, this intuition must be , that is, it must be found in us prior to any
070 34 the concept of these objects can be determined of geometry, as a body of synthetic knowledge
071 20 belong, and none, therefore, can be intuited
071 28 all actual perceptions, and so exist in the mind , and how, as a pure intuition, in which all
073 1 could be entitled [at once] objective [and]
073 2 representation from which we can derive synthetic propositions, as we can from intuition
073 11 yield knowledge of any object, least of all any knowledge
074 17 of time were not presupposed as underlying them
074 23 Accordingly, they are not representations, but are grounded in sensation
074 26 Further, no one can have a representation of a colour or of any taste
074 30 of space can and must be represented , if concepts of figures and of their relations
075 3 Time is, therefore, given
075 9 of time in general, is also grounded upon this necessity
076 8 and that if this representation were not an (inner) intuition, no concept, no matter what it
076 16 of time explains the possibility of that body of synthetic knowledge which is exhibited in the
076 28 as their condition, and be known and intuited by means of synthetic propositions
076 33 represented prior to the objects, and therefore
077 15 (c) Time is the formal condition of all appearances whatsoever
077 17 intuition, is so far limited; it serves as the condition only of outer appearances
077 22 intuition, and so belongs to time, time is an condition of all appearance whatsoever
077 25 Just as I can say that all outer appearances are in space, and are
077 26 appearances are in space, and are determined in conformity with the relations of space, I can
078 13 legitimate objective validity and universality
080 23 two sources of knowledge, from which bodies of synthetic knowledge can be derived
080 27 of all sensible intuition, and so are what make synthetic propositions possible
080 28 But these sources of knowledge, being merely conditions of
081 13 represented -- they are obliged to deny that mathematical doctrines have any validity in
081 16 On this view, indeed, the concepts of space and time are merely creatures
081 33 unable to appeal to a true and objectively valid intuition, they can neither account for the
081 34 they can neither account for the possibility of mathematical knowledge, nor bring the
082 10 cannot count the concept of alteration among its data
082 36 The former alone can we know , that is, prior to all actual perception; and
085 21 in regard to both there is a large number of apodeictic and synthetic propositions
085 24 Since the propositions of geometry are synthetic , and are known with apodeictic certainty, I raise
085 30 through intuitions; and these are given either or
085 39 means of arriving at such knowledge, namely, in fashion through mere concepts or through
086 11 Is it a pure intuition or an empirical intuition
086 14 You must therefore give yourself an object in intuition, and ground upon this your synthetic
086 16 If there did not exist in you a power of intuition; and if that subjective condition were
086 18 same time, as regards its form, the universal condition under which alone the object of this
086 30 a form of your intuition, containing conditions , under which alone things can be outer objects to
086 33 objects determine anything whatsoever in an and synthetic manner
087 1 For this reason also, while much can be said as regards the form of appearances, nothing
090 7 in themselves, and such as would remain, as conditions of the existence of things, even
090 35 Here, then, in pure intuitions, space and time, we have one of the
091 2 of transcendental philosophy: judgment we seek to go out beyond the given
091 4 go out beyond the given concept, we come in the intuitions upon that which cannot be discovered
091 5 in the concept but which is certainly found in the intuition corresponding to the concept
092 27 intuitions or pure concepts alone are possible , empirical intuitions and empirical concepts only
094 17 logic has to do, therefore, only with principles , and is a and of reason
095 6 and everything in it must be certain entirely
096 6 considers representations, be they originally in ourselves or only empirically given, according
096 14 Not every kind of knowledge should be called transcendental, but that only by
096 17 concepts) can be employed or are possible purely
096 19 to say, signifies such knowledge as concerns the possibility of knowledge, or its
096 19 the possibility of knowledge, or its employment
096 20 Neither space nor any geometrical determination of it is a
096 24 and the possibility that they can yet relate to objects of experience
096 31 that there may perhaps be concepts which relate to objects, not as pure or sensible intuitions
096 36 and reason, whereby we think objects entirely
097 5 and of reason solely in so far as they relate to objects
102 5 analytic consists in the dissection of all our knowledge into the elements that pure
102 16 by means of of the knowledge yielded by the understanding; such an
103 10 order to investigate the possibility of concepts by looking for them in the understanding alone
104 27 and by which we can determine in an manner their systematic completeness
108 33 be of importance in the field of its pure knowledge
110 29 of the understanding, and therefore as affirming ; and in this manner it expresses logical
111 12 other hand, has lying before it a manifold of sensibility, presented by transcendental
111 16 Space and time contain a manifold of pure intuition, but at the same time are conditions of
111 27 if the manifold is not empirical but is given , as is the manifold in space and time
111 31 of a manifold (be it given empirically or ) is what first gives rise to knowledge
112 13 I understand that which rests upon a basis of synthetic unity
112 24 What must first be given -- with a view to the knowledge of all objects -- is the of
113 3 understanding, and to regard them as applying to objects -- a conclusion which general logic is
113 6 pure concepts of the understanding which apply to objects of intuition in general, as, in the
113 34 that the understanding contains within itself
115 9 one another, yield a large number of derivative concepts
115 36 whole science>, so far as that science rests on concepts, and as dividing it systematically
116 19 Secondly, in view of the fact that all division of concepts must be by dichotomy, it is
118 9 categories, must, on their view, be ranked as concepts of objects
119 31 what has previously been thought in a synthetic manner
121 2 there are some which are marked out for pure employment, in complete independence of all
121 8 of the manner in which concepts can thus relate to objects I entitle their transcendental
121 16 in that they relate to objects in a completely manner, namely, the concepts of space and time as
122 2 But a of the pure concepts can never be obtained in this manner; it
122 12 In respect to pure concepts the latter type of deduction is an
122 18 admitted that the only kind of deduction of pure knowledge which is possible is on transcendental
122 23 sources, and have explained and determined their objective validity
122 24 with security in knowledge that is completely , and has no need to beseech philosophy for any
122 30 all geometrical knowledge, grounded as it is in intuition, possesses immediate evidence
122 32 are given, through the very knowledge of them, in intuition
122 38 not of intuition and sensibility but of pure thought, they relate to objects universally, that
123 2 being grounded in experience, they cannot, in intuition, exhibit any object such as might
123 25 how the concepts of space and time, although modes of knowledge, must necessarily relate to
123 31 space and time are pure intuitions which contain the condition of the possibility of objects as
124 3 understanding need not, therefore, contain their conditions
124 12 It is not manifest why appearances should contain anything of this
124 15 is the objective validity of a concept that is ); and it is therefore doubtful whether
124 16 concept that is ); and it is therefore doubtful whether such a concept be not perhaps
124 20 the formal conditions of sensibility which lie in the mind is evident, because otherwise they
125 2 It must either be grounded completely in the understanding, or must be entirely given
125 28 and the representation is never possible
125 33 None the less the representation is determinant of the object, if it be the case that
126 8 alone objects can be intuited, does actually lie in the mind as the formal ground of the objects
126 12 The question now arises whether concepts do not also serve as antecedent
126 21 thus underlie all empirical knowledge as its conditions
126 22 The objective validity of the categories as concepts rests, therefore, on the fact that, so
126 25 They relate of necessity and to objects of experience, for the reason that
126 28 The transcendental deduction of all concepts has thus a principle according to which
126 30 namely, that they must be recognised as conditions of the possibility of experience
127 12 was necessary that these concepts should have an origin
127 30 are grounded (1) the of the manifold through sense; (2) the of this
127 34 which concerns the form alone, and is possible
128 2 agree, cannot be reconciled with the scientific knowledge which we do actually possess, namely
129 4 Section 2 THE GROUNDS OF THE POSSIBILITY OF EXPERIENCE
129 8 experience, should be produced completely and should relate to an object, is altogether
129 13 An concept which did not relate to experience would
129 17 Pure concepts, if such exist, cannot indeed contain
129 19 yet, none the less, they can serve solely as conditions of a possible experience
129 23 are possible, we must enquire what are the conditions upon which the possibility of
130 10 But the of all modes of knowledge, even of capricious and incongruous
130 13 since in that case they would not be knowledge , must none the less always contain the pure
130 14 must none the less always contain the pure conditions of a possible experience and of an
130 18 The concepts which thus contain the pure thought involved in every experience, we
130 28 the subjective sources which form the foundation of the possibility of experience
131 22 through inner causes, whether they arise , or being appearances have an empirical origin
132 4 synthesis of apprehension must also be exercised , that is, in respect of representations which are
132 5 For without it we should never have the representations either of space or of time
132 35 There must then be something which, as the ground of a necessary synthetic unity of
133 4 For if we can show that even our purest intuitions yield no knowledge, save in so far as
133 9 grounded, antecedently to all experience, upon principles; and we must assume a pure
133 29 of knowledge whatsoever -- of those that are pure no less than of those that are empirical -- the
134 36 or arbitrary, and which determines them in some definite fashion
135 14 as makes the reproduction of the manifold necessary, and renders possible a concept in
136 23 the purest objective unity, namely, that of the concepts (space and time), is only possible
136 26 numerical unity of this apperception is thus the ground of all concepts, just as the manifoldness
136 27 as the manifoldness of space and time is the ground of the intuitions of sensibility
137 6 representations, and indeed think this identity , if it did not have before its eyes the identity
137 10 possible their interconnection according to rules
137 33 Since this unity must be regarded as necessary -- otherwise knowledge would be without an object
137 38 are to be given to us, must stand under those rules of synthetical unity whereby the
138 8 the Possibility of the Categories, as Knowledge> a^priori
138 29 The conditions of a possible experience in general
138 36 in general for appearances, and have therefore objective validity
139 8 in which alone apperception can demonstrate its complete and necessary identity
139 12 concepts>; and without such unity, which has its rule, and which subjects the appearances to
139 26 sequence is necessary, nor that we can argue and with complete universality from the
140 3 identity is inseparable from it, and is certain
140 8 knowledge, the appearances are subject to conditions, with which the synthesis of their
140 26 for this very reason this unity can be known , and therefore as necessary
141 6 IN GENERAL, AND THE POSSIBILITY OF KNOWING THEM
141 14 But all of them are likewise elements or foundations, which make this
141 20 But all perceptions are grounded in pure intuition (in time, the form of their
141 34 We are conscious of the complete identity of the self in respect
142 4 This principle holds , and may be called the transcendental principle
142 11 includes a synthesis, and if the former is to be necessary, the synthesis must also be
142 12 necessary, the synthesis must also be
142 13 to the pure synthesis of imagination, as an condition of the possibility of all combination
142 27 the manifold (of consciousness), which is known , and so yields the ground for synthetic
142 27 and so yields the ground for synthetic propositions which concern pure thought, just as
143 1 synthesis of the imagination can take place ; the reproductive rests upon empirical conditions
143 8 of intuitions it is directed exclusively to the combination of the manifold; and the unity of
143 10 called transcendental, if it is represented as necessary in relation to the original unity of
143 15 of possible experience must be represented
143 20 In the understanding there are then pure modes of knowledge which contain the necessary
145 17 ground (that is, one that can be comprehended , antecedently to all empirical laws of the
145 37 of a synthesis in imagination which is grounded on rules
145 38 Since the imagination is itself a faculty of synthesis, we assign to it the title, productive
146 21 the shape of a triangle, it is, though exercised , always in itself sensible
146 26 A pure imagination, which conditions all knowledge, is thus one of the fundamental
147 17 has to be a necessary one, that is, has to be an certain unity of the connection of appearances
147 19 such synthetic unity could not be established if there were not subjective grounds of such
147 20 not subjective grounds of such unity contained in the original cognitive powers of our mind, and
148 3 these, under which the others all stand, issue from the understanding itself
148 21 appearances, as possible experiences, thus lie in the understanding, and receive from it their
149 10 The objective validity of the pure concepts is thereby made intelligible, and their
149 16 deal were things in themselves, we could have no concepts of them
149 20 us), our concepts would be merely empirical, not
149 27 not merely possible, but necessary, that certain concepts should precede empirical knowledge of
150 4 such knowledge, and itself constitutes a formal knowledge of all objects, so far as they are
150 9 Pure concepts of understanding are thus possible, and, in relation to experience, are
151 10 and the form of this intuition can lie in our faculty of representation, without being
152 17 This unity, which precedes all concepts of combination, is not the category
153 17 in order to indicate the possibility of knowledge arising from it
154 14 of the manifold of intuitions, as generated , is thus the ground of the identity of
154 15 identity of apperception itself, which precedes all determinate thought
154 20 itself is nothing but the faculty of combining , and of bringing the manifold of given
155 16 amounts to saying, that I am conscious to myself of a necessary synthesis of representations -- to
156 24 knowledge; it supplies only the manifold of intuition for a possible knowledge
158 8 the pure synthesis of understanding which is the underlying ground of the empirical synthesis
160 27 is subject to a pure self-consciousness , just as is empirical intuition to a pure
160 28 sensible intuition, which likewise takes place
161 8 Only thus, by demonstration of the validity of the categories in respect of all
161 28 of our understanding, that it can produce unity of apperception solely by means of the
162 17 determination of pure intuition we can acquire knowledge of objects, as in mathematics, but only
162 28 of understanding, even when they are applied to intuitions, as in mathematics, yield knowledge
164 17 and is thereby the ground of the possibility of knowledge, so far as such knowledge rests on the
164 20 But since there lies in us a certain form of sensible intuition, which depends on the
164 26 unity of the apperception of the manifold of -- that being the condition
164 32 for it is solely of appearances that we can have intuition
164 34 intuition, which is possible and necessary , may be entitled synthesis
165 2 are , not merely as taking place , but also as conditioning the possibility of
165 3 also as conditioning the possibility of other knowledge
165 17 and which is therefore able to determine sense in respect of its form in accordance with the
165 19 a faculty which determines the sensibility ; and its synthesis of intuitions, conforming as
165 32 nothing to the explanation of the possibility of knowledge
167 35 fact that something is movable cannot be known , but only through experience
169 30 and such intuition is conditioned by a given form, namely, time, which is sensible and belongs
170 5 In the the origin of the categories has been proved through
170 8 deduction> we have shown their possibility as modes of knowledge of objects of an intuition in
170 11 have now to explain the possibility of knowing , by means of , whatever objects may
170 18 must be subject to laws which have their origin in the understanding alone
170 25 In the representations of space and time we have of outer and inner sensible intuition; and
170 29 But space and time are represented not merely as of sensible intuition, but
171 4 in space or in time must conform, is given as the condition of the synthesis of all
171 14 of experience, and are therefore valid for all objects of experience
171 31 first as intuitions, the unity of this intuition belongs to space and time, and not to
171 37 and is contained in the category completely
172 9 Now this synthetic unity, as a condition under which I combine the manifold of an
172 19 Categories are concepts which prescribe laws to appearances, and therefore to nature, the sum
172 25 its pattern; that is, how they can determine the combination of the manifold of nature, while
172 29 nature must agree with the understanding and its form, that is, with its faculty of
172 32 themselves must agree with the form of sensible intuition
173 21 mere categories, to prescribe to appearances any laws other than those which are involved in a
173 28 we must resort to experience; but it is the laws that alone can instruct us in regard to
174 1 a^priori
174 12 of pure sensible intuition); for since they are concepts, and therefore independent of experience
174 25 are neither first principles of our knowledge nor derived from experience, but
175 25 understanding, and therewith of all theoretical knowledge, as principles of the possibility of
176 16 its established rules, which can be discovered , simply by analysing the actions of reason into
176 22 of those modes of knowledge which are pure and , it cannot follow general logic in this division
177 5 hand, in its endeavours to determine something in regard to objects and so to extend knowledge
177 12 understanding, which contain the condition for rules
179 2 sphere of the understanding in the field of pure knowledge, philosophy is by no means necessary
179 14 concept of understanding, it can also specify the instance to which the rule is to be applied
179 18 with concepts which have to relate to objects , and the objective validity of which cannot
179 31 judgments which under these conditions follow from pure concepts of understanding, and which
179 32 pure concepts of understanding, and which lie at the foundation of all other modes of knowledge
181 14 connection of all representations, contains an manifold in pure intuition
181 18 unity, in that it is universal and rests upon an rule
181 30 conditions of a possible experience they relate solely to appearances, or whether, as conditions
182 3 of our sensibility; and finally, that pure concepts, in addition to the function of
182 5 expressed in the category, must contain certain formal conditions of sensibility, namely
183 13 a product and, as it were, a monogram, of pure imagination, through which, and in accordance
183 26 far as these representations are to be connected in one concept in conformity with the unity of
185 31 The schemata are thus nothing but determinations of time in accordance with rules
186 8 As the grounds of an necessary unity that has its source in the
188 11 under this critical provision, actually achieves
188 14 categories to possible experience that all pure knowledge of understanding has to be constituted
188 18 Principles are so named not merely because they contain in
189 11 Nevertheless, since they too are synthetic judgments, their possibility must receive
189 15 their possibility, as cases of evident knowledge, has to be rendered conceivable, and to
189 34 in a manner for which no ground is given, either or , sufficient to justify such
192 2 if in treating of the possibility of synthetic judgments we also take account of the conditions
192 25 are contained, namely, inner sense and its form, time
192 30 and since all three contain the sources of representations, they must also account for the
193 11 that they are represented in the mind completely , would yet be without objective validity
193 20 then, what gives objective reality to all our modes of knowledge
193 28 Experience depends, therefore, upon principles of its form, that is, upon universal
193 33 Apart from this relation synthetic principles are completely impossible
193 36 Although we know in synthetic judgments a great deal regarding
194 14 this latter [type of synthesis], as knowledge , can possess truth, that is, agreement with the
194 21 Synthetic judgements are thus possible when we relate the
194 22 possible when we relate the formal conditions of intuition, the synthesis of imagination and the
194 28 they have objective validity in a synthetic judgment
195 8 of a determination from grounds which are valid and antecedently to all experience
195 22 But there are pure principles that we may not properly ascribe to
195 29 deduction of the possibility of such synthetic knowledge, must always carry us back to the pure
195 33 principles upon which the possibility and objective validity of mathematics are grounded
196 4 The conditions of intuition are absolutely necessary
196 10 will also indeed possess the character of necessity, but only under the condition of
196 33 become clear that the principles involved in the determination of appearances according to the
196 37 their evidential force and as regards their application to appearances
198 1 and time, which conditions them, one and all,
198 34 , is yet represented as combined
198 38 and their connection in the faculty of knowledge
199 12 which formulate the conditions of sensible intuition under which alone the schema of a pure
199 28 they are not] axioms, [for these] have to be propositions
200 16 mathematics of appearances greatly enlarges our knowledge
201 6 knowledge of any kind could be obtained of them , and nothing therefore could be known of them
201 27 former completely vanishing and a merely formal consciousness of the manifold in space and time
202 15 of which I am enabled to know and determine what belongs to empirical knowledge may be
202 19 matter of perception) which can never be known , and which therefore constitutes the distinctive
202 21 the distinctive difference between empirical and knowledge, it follows that sensation is just that
202 25 of appearances, since they represent that which may always be given in
202 29 having to be given), something that can be known , this will, in a quite especial sense, deserve to
205 11 of a certain given state, may be possible, the understanding casts no light; and this not merely
205 13 insight is lacking to us in many other cases of knowledge), but because alterableness is to be
207 22 that such interpretation can be based on an principle of the understanding
207 34 of solution, how the understanding can thus in fashion pronounce synthetically upon appearances
208 1 merely empirical, and cannot be represented
208 16 property of possessing a degree can be known
208 17 that of magnitudes in general we can know only a single , namely, that of
208 19 quality (the real in appearances) we can know nothing save [in regard to] their intensive
208 32 are, as regards their existence, subject to rules determining their relation to one
209 20 only through concepts that connect them
209 32 And since this unity lies at the foundation of empirical consciousness, it
209 37 (the sum of all representations), and indeed to its form, that is, to the time-order of the
210 1 This is demanded by the transcendental unity of apperception, to which
210 5 of all perceptions, as thus determined , is the law, that all empirical
210 14 apprehended in appearance can be so determined that the rule of its synthesis can at once give
210 16 to say, can bring into being, this [element of] intuition in every example that comes before us
210 18 of appearances cannot, however, be thus known ; and even granting that we could in any such
210 30 For instance, I can determine , that is, can construct, the degree of sensations
210 35 bring the of appearances under rules
211 14 and from three given members we can obtain knowledge only of the relation to a fourth, not
211 29 not indeed in certainty -- both have certainty -- but in the nature of their evidence, that is
212 4 to know anything of them synthetically
212 6 in the furtherance of which the sole function of principles must ultimately consist, is simply our
214 39 laws of nature which are pure and completely
215 6 is, from concepts, since it concerns a synthetic proposition
223 29 and necessity of the rule would not be grounded , but only on induction, they would be merely
223 31 It is with these, as with other pure representations -- for instance, space and time
224 3 experience itself, and has therefore preceded it
226 5 the preceding appearances, a position determined in time
226 6 would not accord with time itself, which [in] [fashion] determines the position of all its
226 17 series of possible perceptions as is met with in time -- the form of inner intuition wherein all
228 34 concerned solely with the sources of synthetic knowledge, must not be complicated through the
230 20 follow in the next moment -- of this we have not, , the least conception
230 30 (the happening), can still be considered according to the law of causality and the
232 5 knowledge of nature, can be possible completely
232 30 This reveals the possibility of knowing a law of alterations, in respect of their form
232 33 given, must certainly be capable of being known
232 35 therefore, in which time contains the sensible condition of the possibility of a continuous
232 37 by virtue of the unity of apperception, is the condition of the possibility of a continuous
237 9 determines the position [in a manner that is] and valid for each and every time
237 15 first make a nature possible, and these laws are
237 25 must lie, in nature, because without this unity no unity of experience, and therefore no
237 31 to be followed in every other attempt to prove propositions that are intellectual and at the
238 10 apperception of all appearances, we have found conditions of complete and necessary
238 14 it we have also found rules of synthetic unity , by means of which we can anticipate experience
240 5 it is an , or as being an condition upon which experience in general in its
240 10 an object which is thought through a synthetic concept, if not from the synthesis which
240 23 And since these contain in themselves the form of experience in general
241 2 through the fact that these concepts express the relations of perceptions in every experience
241 17 can acquire the character of possibility not in fashion, as conditions upon which all experience
242 2 in view only the possibility of things through concepts; and I maintain the thesis that their
242 10 a matter of fact, give it an object completely , that is, can construct it
242 16 That space is a formal condition of outer experiences, that the
242 34 as object, and therefore can do so completely
243 16 and, consequently, comparatively speaking, in an manner, if only it be bound up with certain
246 24 from outer experience, but is presupposed as a necessary condition of determination of time
247 25 object of the senses cannot be known completely , but only comparatively , relatively to
247 26 completely , but only comparatively , relatively to some other previously given
248 8 law that everything which happens is determined through its cause in the [field of] appearance
248 18 the possibility grounded upon it of inferring from a given existence (a cause) to another
248 25 mundo non datur casus>) is therefore an law of nature
250 3 as well as of apperception, prescribes to experience in general the rules which alone
251 34 Whenever, therefore, an determination is synthetically added to the
253 31 existence of the contingent, that is, are unable through the understanding to know the existence
256 8 For this already contains in itself formal outer relations as conditions of the
256 26 understanding are nothing more than principles of the possibility of experience, and to
256 27 of experience, and to experience alone do all synthetic propositions relate -- indeed, their
258 5 of pure understanding, whether constitutive , like the mathematical principles, or merely
258 12 for a possible knowledge, must already stand in relation to, and in agreement with, that
258 14 these rules of understanding are not only true , but are indeed the source of all truth (that is
259 29 a pure intuition can indeed precede the object , even this intuition can acquire its object, and
259 32 them all principles, even such as are possible , relate to empirical intuitions, that is, to the
260 2 itself, are generated in the mind completely , they would mean nothing, were we not always able
260 9 of a figure, which, although produced , is an appearance present to the senses
260 14 The concept itself is always in origin, and so likewise are the synthetic
264 10 that the most the understanding can achieve is to anticipate the form of a possible
264 17 supply, in systematic doctrinal form, synthetic knowledge of things in general (for instance, the
265 12 pure category does not suffice for a synthetic principle, that the principles of pure
265 15 of possible experience there can be no synthetic principles
266 7 contain the merely logical faculty of uniting in one consciousness the manifold given in
267 30 exposition of appearance, and that even in their application they relate only to the formal
269 5 unity they can determine, by means of general connecting concepts, only because of the mere
278 12 a duty from which nobody who wishes to make any judgments about things can claim exemption
281 5 quite specific subjective condition, which lies at the foundation of all perception, as its
284 16 the empirical condition of this conflict in an rule, since it takes account of the opposition in
298 18 In the case of pure judgments this is a task which falls to be
301 26 between two points) are instances of universal knowledge, and are therefore rightly called
301 40 the understanding presents us with universal propositions of this kind, they can also be
302 6 For they would not even be possible , if we were not supported by pure intuition (in
303 9 give to the manifold knowledge of the latter an unity by means of concepts, a unity which may be
304 15 through the predicate of the rule, and so through (the conclusion)
305 29 in itself, that is, does pure reason, contain synthetic principles and rules, and in what may
307 2 thereby must yield material for many synthetic propositions
308 8 Concepts of understanding are also thought antecedently to experience and for the sake of
308 15 inferences, and they are not preceded by any concepts of objects from which they could be
311 34 only the latter was pure and given completely
315 7 knowledge may in itself contain original pure concepts, which represent objects prior to all
315 15 categories, will contain the origin of special concepts, which we may call pure concepts of
315 23 being itself a judgment which is determined in the whole extent of its conditions
320 24 in themselves as determined synthetically , in relation to one or other of the functions of
321 33 assumption is the judgment before us possible : whereas on the side of the conditioned, in
322 17 announces its knowledge as being determined and as necessary, either in itself, in which case
322 29 dialectic which has to contain, completely , the origin of certain modes of knowledge derived
324 33 series of the conditions, and to present it to the understanding
332 12 this: we must assign to things, necessarily and , all the properties that constitute the
336 15 of being known synthetically and completely from mere concepts -- not, at least, if he
336 16 he understands the ground of the possibility of synthetic propositions, as above explained
341 28 in time; and this, indeed, is why it is valid
348 24 Space and time are indeed representations, which dwell in us as forms of
349 16 what is real in intuitions cannot be invented
353 3 difference In the latter science much that is can be synthetically known from the mere concept
353 5 but in the former nothing whatsoever that is can be known synthetically from the concept of a
353 24 to all experience), might as intuition yield synthetic propositions
363 1 I have no knowledge wherewith to reply
363 18 of the possibility of thought in general and , they could not contain any such non-empirical
370 19 critique, if there were a possibility of proving that all thinking beings are in themselves simple
370 30 is, as such, a simple substance', is a synthetic proposition; it is synthetic in that it goes
370 33 being] the mode of [its] existence: it is , in that it adds to the concept a predicate (that
370 36 It would then follow that synthetic propositions are possible and
382 34 merely logical rules, but which while holding also concern our existence -- ground for regarding
382 35 regarding ourselves as completely in regard to our own , and as
383 2 of our existence there is contained a something , which can serve to determine our existence -- the
388 11 to a given present, the antecedents can be distinguished as conditions (the past) from the
396 19 abstract synthesis can never be given in any intuition, and they are so constituted that what
401 30 that void, and consequently space in general as condition of the possibility of appearances, be
405 27 the original intuition of space, and how can the determinations of space fail to be directly
410 27 place without a cause determined
413 21 occurs, you would never be able to excogitate the possibility of such a ceaseless sequence of
422 18 series of synthetic presuppositions which impose limitations on the empirical synthesis
425 4 of the conditioned can be grasped completely
430 3 the demand not for empirical but for pure unity of reason -- forms a natural recommendation
455 5 from pure reason -- an axiom which determined the objects in themselves
479 14 succeeded, since we cannot from mere concepts know the possibility of any real ground and its
483 34 completion of the empirical series but on pure concepts
487 24 at complete determination in accordance with rules
488 16 Presupposing this sum as being an condition, it proceeds to represent everything as
488 26 which in turn is regarded as containing the data of each
489 22 as a concept that is completely determinate 489 28 with reference to such content as can be thought as belonging to them, we find that through some
491 15 of a reality in general cannot be divided , because without experience we do not know any
494 6 (namely, the empirical form) can be thought , while that which constitutes the matter, reality
496 18 necessity -- not for the purpose of inferring from the concept the existence of that for which
497 6 alone reason is in a position, by means of an concept, to know, in regard to any being, that it
500 4 from all experience, and argue completely , from mere concepts, to the existence of a
502 5 that, by the simple device of forming an concept of a thing in such a manner as to include
503 11 absence of contradiction I have, through pure concepts alone, no criterion of impossibility
506 26 since it would have to be known in a completely manner
507 9 possibility of which we are unable to determine
507 12 plumed himself on achieving -- the comprehension of the possibility of this sublime ideal being
507 30 this necessity must be unconditioned and certain , reason had not, in consequence, been forced to
507 33 enable us to know an existence in a completely manner
508 32 really begins with experience, and is not wholly or ontological
509 11 concept which determines a thing completely , namely, the concept of the
509 30 proof, which puts its entire trust in pure concepts
511 1 since this proposition is determined from its concepts alone, the mere concept of the through mere concepts
512 31 it enables me to infer this absolute necessity
512 37 of the supreme being satisfies all questions which can be raised regarding the inner
515 31 have arrived at an explanation which is complete ; the other forbids us ever to hope for this
517 31 in its own right, and as an object given in itself
526 24 employment of reason is that by which I know (as necessary) that something is, and the
526 25 is, and the practical that by which it is known what ought to happen
527 4 to this determinate condition, is itself known to be absolutely necessary
527 16 necessary or rather as ; in itself and it is an arbitrary presupposition, assumed by us
527 20 thing were to be known, this could only be from concepts, and never by positing it as a cause
529 10 answers exclusively based on concepts that are , without the least empirical admixture
529 16 Now as we have already proved, synthetic knowledge is possible only in so far as it
530 10 task of extending our knowledge entirely , and of carrying it into a realm where no
534 12 and which contains the conditions that determine for every part its position and relation to the
536 7 we can in a certain measure postulate this unity , without reference to any such special interest
537 35 principle whereby such a systematic unity is assumed to be necessarily inherent in the objects
539 40 we are not in a position to determine in fashion its degree); for in the absence of
545 38 reaching them -- they yet possess, as synthetic propositions, objective but indeterminate
546 10 which there can be no experience, possible
547 3 Now since every principle which prescribes to the understanding thoroughgoing unity in its
549 27 We cannot employ an concept with any certainty without having first
559 1 psychological concept ('I'), which contains a certain form of thought, namely, the unity of
564 2 most complete purposiveness cannot be presupposed a^priori nature, that is, (although in an indeterminate manner), be
569 23 in respect of all three elements it possesses sources of knowledge, which on first
577 11 To a concept means to exhibit the intuition which corresponds to the concept
577 21 empirical intuition -- in both cases completely , without having borrowed the pattern from any
577 32 even in the single instance, though still always and by means of reason
578 6 allows of being constructed, that is, exhibited in intuition; whereas qualities cannot be
578 11 we can never come into possession of it out of our own resources, and prior to the
578 29 but only in an intuition which it presents , that is, which it has constructed, and in which
579 37 other by means of intuitions which he exhibits in accordance with concepts
580 6 those synthetic propositions that can be known
581 6 Now an concept, that is, a concept which is not
581 9 of possible intuitions which are not given
581 11 can indeed make use of it in forming synthetic judgments, but only discursively in accordance
581 14 The only intuition that is given is that of the mere form of appearances, space
581 16 of space and time, as quanta, can be exhibited in intuition, that is, constructed, either in
581 22 The only concept which represents this empirical content of appearances is the
581 24 is the concept of a in general, and the synthetic knowledge of this thing in general can
581 27 It can never yield an intuition of the real object, since this must
581 30 intuition of which does not admit of being given , are transcendental
581 33 but only in accordance with concepts that are
581 36 which is incapable of intuitive representation (that is, of perceptions)
581 37 But these synthetic principles cannot exhibit any one of their concepts in a specific instance
582 9 , and so to know, either or , what are the properties of the
582 10 The method gives us our rational and mathematical
582 23 to construct the concept, that is, to give it in intuition, and in this way to obtain knowledge
582 29 which, as being empirical, cannot be given
582 30 since the synthesis is thus unable to advance , beyond the concept, to the corresponding
582 41 intuitions, and so do not permit of being
583 5 knowledge, it yet gives us no intuition
583 8 resemble each other in the universality and origin of their knowledge, in outcome they are
583 12 which can be known and determined completely , and the matter (the physical element) or content
583 18 otherwise than empirically, we can have nothing except indeterminate concepts of the synthesis of
583 21 formal element, we can determine our concepts in intuition, inasmuch as we create for ourselves
583 33 and since the concepts here relate to an intuition, they are for this very reason
583 34 they are for this very reason themselves and can be given in a quite determinate fashion
584 12 But the determination of an intuition in space (figure), the division of time
584 23 its concepts in intuitions, which it can provide , and by which it becomes, so to speak, master of
584 25 philosophy is all at sea when it seeks through discursive concepts to obtain insight in regard
584 26 to the natural world, being unable to intuit (and thereby to confirm) their reality
586 25 place, it is also true that no concept given , such as substance, cause, right, equity, etc
587 7 neither empirical concepts nor concepts given allow of definition, the only remaining kind of
587 22 contain an arbitrary synthesis that admits of construction
587 24 For the object which it thinks it exhibits in intuition, and this object certainly cannot
589 15 as they are immediately certain, are synthetic principles
589 24 it can combine the predicates of the object both and immediately, as, for instance, in the
590 8 therefore no axioms, and may never prescribe its principles in any such absolute manner, but must
590 17 Even from concepts, as employed in discursive knowledge
590 23 that is, from intuition, which can be given in accordance with the concepts
590 36 intuition) and yet at the same time through pure representation, whereby all errors are at once
591 36 Of the two kinds of synthetic propositions only those belonging to
592 16 in themselves, directly, they can never be known
593 4 with the material at our disposal (the pure concepts), we may hope to carry the edifice
605 38 of our reason cannot, therefore, be made save on grounds; on the other hand, that limitation of it
606 19 determinately, in accordance with principles , the diameter, and through it the total
606 28 is impossible, and all attempts to determine it in accordance with an assured principle have
607 1 general, is based on no insight, that is, on no knowledge, and that its authority cannot
607 22 its powers, and as regards its aptitude for pure modes of knowledge
608 1 that is to say, from the nature of synthetic propositions -- and whereby we can likewise
608 9 We are actually in possession of synthetic modes of knowledge, as is shown by the
608 14 to doubt whether they actually dwell in us ; but he cannot on this account declare that they
609 29 But we suppose ourselves to be able to pass beyond our concept, and so to extend our
610 2 He therefore regarded all the supposed principles of these faculties as fictitious, and
610 16 a judgment which thus enlarges itself
610 25 connection with other things, and to do so in an manner
610 27 wax, which was formerly hard, melts, I can know that must have preceded, ([that
610 30 has followed according to a fixed law, although , independently of experience, I could not
610 36 thing to possible experience (which takes place and constitutes the objective reality of the
611 7 a systematic review of all the various kinds of synthesis ascribable to the understanding
611 14 understanding and pure reason extend themselves
611 23 goes on to deny it all power of extending itself , and this in spite of his never having tested it
613 14 As we cannot form the least conception of the possibility of dynamical connection, and
615 37 of an hypothesis is its adequacy in accounting for those consequences which are []
616 22 not as hypotheses, but as dogmas proved , I am not at present concerned with them, save to
616 29 all experience, can know propositions entirely , and as necessary, or it can know nothing at all
621 6 from all other proofs which yield an synthetic knowledge is that, in the case of the
621 10 of the concepts and the possibility of their synthesis
621 13 If I am to pass beyond the concept of an object, I can do so only
621 16 In mathematics it is intuition which guides my synthesis; and thereby
621 28 the possibility of arriving synthetically and at some knowledge of things which was not
623 9 possibility of extending our given concept in an manner to ideas, and of realising the latter
630 1 I understand by a canon the sum-total of the principles of the correct employment of certain
630 8 is capable of true synthetic modes of knowledge
632 26 us laws that are pure and determined completely
632 28 whose end is given through reason completely , and which are prescribed to us not in an
633 39 which is exclusively concerned with pure modes of knowledge
636 34 be based on mere ideas of pure reason, and known
636 36 are pure moral laws which determine completely (without regard to empirical motives, that is, to
638 9 of pure reason, which prescribe the law , likewise connect this hope necessarily with it
639 34 moral laws could not be if they did not connect suitable consequences with their rules, and thus
640 27 to every rational being and which is determined , and rendered necessary, by that same pure reason
642 28 with grounds which must be inseparably connected with the inner possibility of things, and so
647 1 in every case necessary has all to be arrived at , the principle of the connection requires
653 16 of a whole -- in so far as the concept determines not only the scope of its manifold content, but
653 26 conform to the limits which are thus determined
654 6 of its parts, both of which must be determined from the principle defined by its end
654 12 from an idea (in which reason propounds the ends , and does not wait for them to be empirically
654 17 parts, in conformity with the idea, that is, , and in so doing must distinguish it with
657 3 is here only, although likewise , namely, in intuition which is pure, and which
657 6 therefore, alone of all the sciences () arising from reason, can be learned; philosophy
659 11 the faculty of reason in respect of all its pure knowledge, and is entitled the science which
659 18 the investigation of all that can ever be known as well as the exposition of that which
659 28 all things; the latter, the principles which in fashion determine and make necessary from principles
660 22 that which is in our power completely , and that which is obtainable only
660 36 which we do not distinguish what is completely from what is known only -- are we
661 14 on yet another side, owing to its exhibiting, as knowledge, a certain similarity to mathematics
661 16 they are related, in so far as they both have an origin; but when we bear in mind the difference
661 19 from concepts, whereas in the other we arrive at judgments only through the construction which has
661 32 All pure knowledge, owing to the special faculty of
662 1 (not that which ought to be) by means of concepts, is divided in the following manner
662 27 as it is given us, but solely in accordance with conditions, under which alone it can ever be
662 34 and as it must contain only the principles of an knowledge of it,
663 12 First of all, how can I expect to have knowledge (and therefore a metaphysics) of objects in so
663 17 at a rational physiology according to principles methods having been abandoned
664 6 namely, by the side of philosophy, the 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 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 , that is, something and , 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 and nothing is 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: 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 , 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 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 , and yet not be able to distinguish whether a case
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 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 , 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 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 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 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 of these causes , in a manner
595 24 that there will never be anyone who will be able to assert the 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 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,
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 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 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 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, whether
278 12 who wishes to make any 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 act, such as can by itself bring about what did not exist before, is not to be looked
508 11 The , 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 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
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 = , 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
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 , 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 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 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
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 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 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 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 , namely, a concept of the absence of an object, such as shadow, cold (
538 11 employment of the understanding, and in the absence of this no sufficient criterion of empirical
539 40 in 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 '' is one of the few words which in their original
317 11 The word '' is now often used merely to indicate that
317 18 valid in all respects, without limitation, absolute despotism, and in this sense the necessity is by no means always dependent on
317 35 is impossible, that the necessity of things is an necessity
318 7 in this wider sense that I shall use the word '', 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 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 containing the absolute (unconditioned) of the
323 22 of the , the the absolute
323 23 of conditions of appearance>, the the absolute , how the logical
324 28 seen, what pure reason alone has in view is the absolute totality of the synthesis
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 of our judgments and cannot therefore be
333 12 I, as a thinking being, am the 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
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 of the given
390 18 Absolute completeness in the of a given whole
390 21 Absolute completeness in the of an
390 24 Absolute completeness as regards 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 is always contained in the as represented in
391 24 is necessarily contained in the absolute totality of the regressive synthesis of the
392 9 whole, the , in respect of causes, absolute (freedom), in respect of the
392 10 in respect of the existence of alterable things, absolute
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 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 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 , 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 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 , is not itself a perception
437 25 And yet to obtain absolute totality in the 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 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 , 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 ; 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 of appearances here manifests its
470 14 in the regress to their conditions allows of no
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 () 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 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
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 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 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 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 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 lays claim to be regarded as absolutely necessary
026 39 so, immediately we are convinced that there is an absolutely necessary employment of pure reason
028 39 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 judgment
044 8 it is not derived from experience, but is valid absolutely
058 21 contains the principles whereby we know anything absolutely
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
142 24 It is therefore absolutely necessary that in my knowledge all consciousness
142 32 in one single self-consciousness, is the first and synthetic principle of our thought in
196 4 The 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 [ 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 would mean that which in itself
317 18 absolute despotism, and in this sense the would mean what is
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 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 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 , if we admit (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 for
455 17 any condition as being one that is absolutely unconditioned
456 37 nor a det