The Greatest Works of Immanuel Kant. Immanuel KantЧитать онлайн книгу.
its nature. Since, therefore, nothing at all can be given the senses except conformably to the primary axioms of space and their consequences which are taught by geometry, though their principle be but subjective, yet the soul will necessarily agree with them, since to this extent it agrees with itself; and the laws of sensuality will be the laws of nature so far as it can be perceived by our senses. Nature, therefore, is subject with absolute precision to all the precepts of geometry as to all the properties of space there demonstrated, this being the subjective condition, not hypothetically but intuitively given, of every phenomenon in which nature can ever be revealed to the senses. Surely, unless the concept of space were originally given by the nature of the mind, so as to cause him to toil in vain who should labor to fashion mentally any relations other than those prescribed by it, since in the fiction he would be compelled to employ the aid of this very same concept, geometry could not be used very safely in natural philosophy, For it might be doubted whether this same notion drawn from experience would agree sufficiently with nature, the determinations from which it was abstracted being, perchance, denied, a suspicion of which has entered some minds already. Space, then, is the absolutely first formal principle of the sensible world, not only because by its concept the objects of the universe can be phenomena, but especially for the reason that it is. essentially but one, comprising all externally sensible things whatsoever; and hence constitutes the principle of the universe, that is, of that whole which cannot be the part of another.
COROLLARY
Here, then, are two principles of sensuous cognition, not, as in intellectual knowledge, general concepts, but single and nevertheless pure intuition, in which the parts, and especially the simple parts, do not, as the laws of reason prescribe, contain the possibility of the composite, but, according to the pattern of sensuous intuition, the infinite contains the reason of the part, and finally of its thinkable simple part or rather limit. For unless infinite space as well as infinite time be given, no definite space and time is assignable by limitation, and a point as well as a moment is unthinkable by itself and only conceived in a space and time already given as the limits. All primitive properties of these concepts are then beyond the purview of reason, and hence cannot intellectually be explained in any way. Nevertheless, they are what underlies the intellect when from intuitive primary data it derives consequences according to logical laws with the greatest possible certainty. One of these concepts properly concerns the intuition of the object; the other the state, especially the representative state. Hence space is employed as the type even of the concept of time itself, representing it by a line, and its limits—moments—by points. Time, on the other hand, approaches more to a universal and rational concept, comprising under its relations all things whatsoever, to wit, space itself, and besides, those accidents which are not comprehended in the relations of space, such as the thoughts of the soul. Again, time, besides this, though it certainly does not dictate the laws of reason, yet constitutes the principal conditions under favor of which the mind compares its notions according to the laws of reason. Thus, I cannot judge what is impossible except by predicating a and not-a of the same subject at the same time. And especially, considering experience, though the reference of cause to effect in external objects were to lack the relations of space, still in all things, external or internal, the mind could by the auxiliary relation of time alone be informed which is the first and which latter or caused. And even the quantity of space itself cannot be rendered intelligible unless, referring it to measure as to a unity, we set it forth in number, which itself is but multiplicity distinctly cognized by numeration, that is, by the successive addition of one to one in a given time.
Lastly, the question will arise in any one as if spontaneously, whether either concept be connate or acquired. The latter by what has been shown seems refuted already, but the former, smoothing the way for lazy philosophy, declaring vain by the citing of a first cause any further quest, is not to be admitted thus rashly. But beyond doubt either concept is acquired, not, it is true, abstracted from the sense of objects, for sensation gives the matter not the form of human cognition, but from the very action of the mind co-ordinating its sense-percepts in accordance with perpetual laws, as though an immutable type, and hence to be known intuitively. For sensations excite this act of the mind but do not influence intuition, neither is there anything connate here except the law of the soul in accordance with which it conjoins in a certain way its sensations derived from the presence of an object.
SECTION IV
ON THE PRINCIPLE OF THE FORM OF THE INTELLIGIBLE WORLD
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Those who deem space and time to be something real and the absolute bond, so to speak, of all possible substances in space, hold nothing else to be required in order to conceive how an original relation can belong to several existing things as the primitive condition of possible influence and the principle of the essential form of the universe. For since whatever exists is, according to their opinion, necessarily somewhere, it seems to them quite superfluous to inquire why things are present to one another in a certain manner, since this is of itself determined by the universality of all-comprehending space. But this concept, besides relating as has been shown rather to the sensuous laws of the subject than to the conditions of the objects themselves, even granting it the greatest reality, still denotes nothing but the intuitively given possibility of universal co-ordination, leaving undealt with the question solvable only by the intellect: In what principle does this very relation of all substances rest, which intuitively regarded is called space? The question of the principle of the form of the intelligible world turns, therefore, upon making apparent in what manner it is possible for several substances to be in mutual commerce, and for this reason to pertain to the same whole, which is called world. We do not here consider the world, let it be understood, as to matter, that is, as to the nature of the substances of which it consists, whether they be material or immaterial, but as to form, that is to say, how among several things taken separately a connection, and among them all, totality can have place.
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Several substances being given, the principle of their possible intercommunication is not apparent from their existence solely, but something else is required besides from which their mutual relations may be understood. For on account of mere existence they are not necessarily related to anything, unless it be to their cause; but the relation of an effect to the cause is not intercommunication, but dependence. Therefore, if any commerce intervenes among them, there is need of an exactly determining specific reason.
The sham cause in physical influence consists in rashly assuming that the commerce of substance and transitive forces is sufficiently knowable from their mere existence. Hence it is not so much a system as rather the neglect of all philosophical system as a superfluity in the argument. Freeing the concept from this defect, we shall have a species of commerce alone deserving to be called real, and from which the whole constituting the world merits being called real, and not ideal or imaginary.
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A whole from necessary substances is impossible. For, since the existence of each stands for itself without dependence on any other, a dependence which in necessary substances clearly cannot befall, it is plain that not only does the intercommunication of substances (that is, the reciprocal dependence of their states) not follow from their existence, but as necessary substances cannot belong to them at all.
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The whole, therefore, of substances is a whole of contingent things, and the world consists essentially of only contingent things. Besides, no necessary substance is in connection with the world except as a cause with the effect, and, therefore, not as a part with its complements making