þ7  ‚Ýó61:~ ,H ,H````À®h®h®h®x4®¬±°±°±¾xbÎKš²6 ²V²m*²—@Ÿ`€A^POSTERIORI 26 042 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