not the exception from universality. This is necessary, if
logical considerations shall form the basis of the pure concepts
of the understanding. However, there is no need of making changes
in logic.
12 But how does this proposition, 11 that judgments of experience
contain necessity in the synthesis of perceptions," agree with my
statement so often before inculcated, that "experience as
cognition a posteriori can afford contingent judgments only?
"When I say that experience teaches me something, I mean only the
perception that lies in experience,-for example, that heat always
follows the shining of the sun on a stone; consequently the
proposition of experience is always so far accidental. That this
heat necessarily follows the shining of the sun is contained
indeed in the judgment of experience (by means of the concept of
cause), yet is a fact not learned by experience; for conversely,
experience is first of all generated by this addition of the
concept of the understanding (of cause) to perception. How
perception attains this addition may be seen by referring in the
Critique itself to the section on the Transcendental faculty of
Judgment Lviz-, in the first edition, Vex dem Schematismxs der
Taxes Verstandsbegrirel.
13 [Kant uses the term physiological in its etymological meaning
as "pertaining to the science of physics," i.e., nature in
general, not as we use the term now as "pertaining to the
functions of the living body." Accordingly it has been translated
"physical." -- Ed.]
14 The three following paragraphs will hardly be understood
unless reference be made to what the Citique itself says on the
subject of the Principles; they will, however, be of service in
giving a general view of the Principles, and in fixing the
attention of the main points.
15 [Kant uses here the equivocal term Wechsetwirkung. --Ed.]
16 Heat and light are in a small space just as large as to degree
as in a large one; in like manner the internal representations,
pain, consciousness in general, whether they last a short or a
long time, need not vary as to the degree. Hence the quantity is
here in a point and in a moment just as great as in any space or
time however great. Degrees are therefore capable of increase,
but not in intuition, rather in mere sensation (or the quantity
of the degree of an intuition). Hence they can only be estimated
quantitatively by the relation of 1 to 0, viz, by their
capability of decreasing by infinite intermediate degrees to
disappearance, or of increasing from naught through infinite
gradations to a determinate sensation in a certain time.
Quantitas qualitatis est gradus [i.e., the degrees of quality
must be measured by equality.]
17 We speak of the "intelligible world," not (as the usual
expression is) "intellectual world." For cognitions are
intellectual through the understanding, and refer to our world of
sense also; but objects, so far as they can be represented merely
by the understanding, and to which none of our sensible
intuitions can refer, are termed " intelligible." But as some
possible intuition must correspond to every object, we would have
to assume an understanding that intuits things immediately; but
of such we have not the least notion, nor have we of the things
of the understanding [Verstandes wasen], to which it should be
applied.
18 Crusius alone thought of a compromise: that a Spirit, who can
neither err nor deceive, implanted these laws in us originally.
But since false principles often intrude themselves, as indeed
the very system of this man shows in not a few examples, we are
involved ill difficulties as to the use of such a principle in
the absence of sure criteria to distinguish the genuine origin
from the spurious as we never can know certainly what the Spirit
of truth or the father of lies may have instilled into us.
19 The definition of nature is given in the beginning of the
Second Part of the " Transcendental Problem," in Sect. 14.
20 1. Substantia, 2. Qualitas 3, Quamtitas, 4. Relatio, 5. Actio,
6. Passio, 7. Quando, 8. Ubi, 9. Situs, 10. Habitus.
21 Oppositum, Prius, Simul, Motus, Habere.
22 See the two tables in the chapters Von den Paralogismen der
reinen Verunft and the first division of the Antinomy of Pure
Reason, System der kosmologischen Ideen.
23 On the table of the categories many neat observations may be
made, for instance (1) that the third arises from the first and
the second joined in one concept (2) that in those of Quantity
and of Quality there is merely a progress from unity to totality
or from something to nothing (for this purpose the categories of
Quality must stand thus: reality, limitation, total negation),
without correlata or opposita, whereas those of Relation and of
Modality have them; (3) that, as in Logic categorical judgments
are the basis of all others, so the category of Substance is the
basis of all concepts of actual things; (4) that as Modality in
the judgment is not a particular predicate, so by the modal
concepts a determination is not superadded to things, etc., etc.
Such observations are of great use. If we besides enumerate all
the predicables, which we can find pretty completely in any good
ontology (for example, Baumgarten's), and arrange them in classes
under the categories, in which operation we must not neglect to
add as complete a dissection of all these concepts as possible,
there will then arise a merely analytical part of metaphysics,
which does not contain a single synthetical proposition. which
might precede the second (the synthetical), and would by its
precision and completeness be not only useful, but, in virtue of
its system, be even to some extent elegant.
24 See Critique of Pure Reason, Von der Amphibolie der
Reflexbergriffe.
25 If we can say, that a science is actual at least in the idea
of all men, as soon as it appears that the problems which lead to
it are proposed to everybody by the nature of human reason, and