Immanuel Kant - The Greatest Works of Immanuel Kant

If it were right to overstep a little the limits of apodictic certainty befitting metaphysics, it would seem worth while to trace out some things pertaining not merely to the laws but even to the causes of sensuous intuition, which are only intellectually knowable. Of course the human mind is not affected by external things, and the world does not lie open to its insight infinitely, except as far as itself together with all other things is sustained by the same infinite power of one . Hence it does not perceive external things but by the presence of the same common sustaining cause; and hence space, which is the universal and necessary condition of the joint presence of everything known sensuously, may be called the phenomenal omnipresence , for the cause of the universe is not present to all things and everything, as being in their places, but their places, that is the relations of the substances, are possible, because it is intimately present to all. Furthermore, since the possibility of the changes and successions of all things whose principle as far as sensuously known resides in the concept of time, supposes the continuous existence of the subject whose opposite states succeed; that whose states are in flux, lasting not, however, unless sustained by another; the concept of time as one infinite and immutable in which all things are and last, is the phenomenal eternity of the general cause . [7]But it seems more cautious to hug the shore of the cognitions granted to us by the mediocrity of our intellect than to be carried out upon the high seas of such mystic investigations, like Malebranche, whose opinion that we see all things in God is pretty nearly what has here been expounded.

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In all sciences whose principles are given intuitively, whether by sensual intuition, that is, experience, or by an intuition sensuous, to be sure, but pure—the concepts of space, time, and number—that is to say, in the natural and in the mathematical sciences, use gives method , and by trying and finding after the science has been carried to some degree of copiousness and consonancy it appears by what method and in what direction we must proceed in order to finish and to purify it by removing the defects of error as well as of confused thoughts; exactly as grammar after the more copious use of speech, and style after the appearance of choice examples in poetry and oratory, furnished vantage-ground to rules and to discipline. But the use of the intellect in the sciences whose primitive concepts as well as axioms are given by sensuous intuition is only logical , that is, by it we only subordinate cognitions to one another according to their relative universality conformably to the principle of contradiction, phenomena to more general phenomena, and consequences of pure intuition to intuitive axioms. But in pure philosophy, such as metaphysics, in which the use of the intellect in respect to principles is real , that is to say, where the primary concept of things and relations and the very axioms are given originally by the pure intellect itself, and not being intuitions do not enjoy immunity from error, the method precedes the whole science , and whatever is attempted before its precepts are thoroughly discussed and firmly established is looked upon as rashly conceived and to be rejected among vain instances of mental playfulness. For, since here the right use of the reason constitutes the very principles and the objects as well, what axioms are to be thought of concerning them become primarily known solely by its own nature, the exposition of the laws of pure reason is the very origin of the science, and their distinction from spurious laws the criterion of truth. The method of the science not being practiced much nowadays, except what logic prescribes to all sciences generally, that fitted for the peculiar nature of metaphysics being simply ignored, it is no wonder that those who everlastingly turn the Sisyphean stone of this inquiry do not seem so far to have made much progress. Though here I neither can nor will expatiate upon so important and extensive a subject, I shall briefly shadow forth what constitutes no despicable part of this method, namely, the infection between sensuous and intellectual cognition , not only as creeping in on those incautious in the application of principles, but even producing spurious principles under the appearance of axioms.

In substance the whole method of metaphysics as to the sensuous and the intellectual amounts to this precept; to take care not to allow the principles at home in sensuous cognition to outstray their limits and affect the intellectual concepts . For, since the predicate in any judgment enounced intellectually is a condition in the absence of which the subject is asserted to be unthinkable, the predicate hence being the principle of cognition, it will, if a sensuous concept, be only the condition of a possible sensuous cognition—and hence will square well enough with the subject of a judgment whose concept is also sensuous. But if it be applied to an intellectual concept, the judgment will be valid only according to subjective laws, and hence must not be affirmed objectively and predicated of the intellectual notion itself, but only as a condition in the absence of which the sensuous cognition of the given concept does not take place . [8]

Now, since the tricks of the intellect by the subordination of sensuous concepts as though intellectual marks may be called, analogously to the accepted meaning, a fallacy of subreption , the exchanging of intellectual and sensual concepts will be a metaphysical fallacy of subreption , the intellectualized phenomenon , if the barbarous expression be permissible, and hence I call such a hybrid axiom as palms off the sensuous as necessarily adhering to the intellectual concept, a surreptitious axiom . From these spurious axioms have gone forth, and are rife throughout metaphysics, principles deceiving the intellect. In order that we may have, however, a readily and clearly knowable criterion of those judgments, a touchstone, so to speak, by which to distinguish them from genuine judgments, and at the same time if, perhaps, they seem to cling tenaciously to the intellect, an assaying art by which we can justly estimate how much belongs to the sensuous and how much to the intellectual sphere, I think it necessary to go into the question more deeply.

Here, then, is the principle of reduction for any spurious axiom: If concerning any intellectual concept something pertaining to time and space relations be predicated generally, it is not to be enounced objectively, but denotes only the condition without which the given concept is not knowable sensuously . That such an axiom is spurious, and, if not false, at least a rash and question-begging assertion, appears thus: the subject of the judgment being intellectually conceived pertains to the object, whilst the predicate, since it contains the determinations of space and time, pertains only to the conditions of human sensuous cognition, which, not adhering of necessity to any cognition whatsoever of the object, cannot be enounced concerning the given intellectual concept universally. The intellect’s being so readily subject to this fallacy of subreption comes of its being deceived under the plea of another and perfectly true rule. For we rightly suppose that that which can be cognized by no intuition whatever is utterly unthinkable and hence impossible. But since we cannot attain by any mental striving, even fictitiously, to any other intuition but that according to the form of space and time, it happens that we deem all intuition whatever impossible which is not bound by these laws, passing by the pure intellectual intuition exempt from the laws of the senses, such as the divine, by Plato called the Idea, and hence subject all possible given things to the sensual axioms of space and time.