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Extract from THE CRITIQUE OF PURE REASON

It is evident, therefore, that hypotheses, in the speculative sphere, are valid, not as independent propositions, but only relatively to opposite transcendent assumptions.
For, to make the principles of possible experience conditions of the possibility of things in general is just as transcendent a procedure as to maintain the objective reality of ideas which can be applied to no objects except such as lie without the limits of possible experience.
The judgements enounced by pure reason must be necessary, or they must not be enounced at all.
Reason cannot trouble herself with opinions.
But the hypotheses we have been discussing are merely problematical judgements, which can neither be confuted nor proved; while, therefore, they are not personal opinions, they are indispensable as answers to objections which are liable to be raised.
But we must take care to confine them to this function, and guard against any assumption on their part of absolute validity, a proceeding which would involve reason in inextricable difficulties and contradictions.
SECTION IV. The Discipline of Pure Reason in Relation to Proofs.
It is a peculiarity, which distinguishes the proofs of transcendental synthetical propositions from those of all other a priori synthetical cognitions, that reason, in the case of the former, does not apply its conceptions directly to an object, but is first obliged to prove, a priori, the objective validity of these conceptions and the possibility of their syntheses.
This is not merely a prudential rule, it is essential to the very possibility of the proof of a transcendental proposition.
If I am required to pass, a priori, beyond the conception of an object, I find that it is utterly impossible without the guidance of something which is not contained in the conception.
In mathematics, it is a priori intuition that guides my synthesis; and, in this case, all our conclusions may be drawn immediately from pure intuition.
In transcendental cognition, so long as we are dealing only with conceptions of the understanding, we are guided by possible experience.
That is to say, a proof in the sphere of transcendental cognition does not show that the given conception (that of an event, for example) leads directly to another conception (that of a cause)--for this would be a saltus which nothing can justify; but it shows that experience itself, and consequently the object of experience, is impossible without the connection indicated by these conceptions.
It follows that such a proof must demonstrate the possibility of arriving, synthetically and a priori, at a certain knowledge of things, which was not contained in our conceptions of these things.
Unless we pay particular attention to this requirement, our proofs, instead of pursuing the straight path indicated by reason, follow the tortuous road of mere subjective association.
The illusory conviction, which rests upon subjective causes of association, and which is considered as resulting from the perception of a real and objective natural affinity, is always open to doubt and suspicion.
For this reason, all the attempts which have been made to prove the principle of sufficient reason, have, according to the universal admission of philosophers, been quite unsuccessful; and, before the appearance of transcendental criticism, it was considered better, as this principle could not be abandoned, to appeal boldly to the common sense of mankind (a proceeding which always proves that the problem, which reason ought to solve, is one in which philosophers find great difficulties), rather than attempt to discover new dogmatical proofs.
But, if the proposition to be proved is a proposition of pure reason, and if I aim at passing beyond my empirical conceptions by the aid of mere ideas, it is necessary that the proof should first show that such a step in synthesis is possible (which it is not), before it proceeds to prove the truth of the proposition itself.
The so-called proof of the simple nature of the soul from the unity of apperception, is a very plausible one.
But it contains no answer to the objection, that, as the notion of absolute simplicity is not a conception which is directly applicable to a perception, but is an idea which must be inferred--if at all--from observation, it is by no means evident how the mere fact of consciousness, which is contained in all thought, although in so far a simple representation, can conduct me to the consciousness and cognition of a thing which is purely a thinking substance.
When I represent to my mind the power of my body as in motion, my body in this thought is so far absolute unity, and my representation of it is a simple one; and hence I can indicate this representation by the motion of a point, because I have made abstraction of the size or volume of the body.