Kant's Inaugural Dissertation of 1770
Scanned, proofed and corrected from the original edition for your reading pleasure. (Worth every penny!)
***
De Mundi Sensibilis atque Intelligibilis Forma et Principiis
Dissertation on the Form and Principles of the Sensible and the Intelligible World
SECTION I
ON THE IDEA OF A WORLD IN GENERAL
Paragraph 1
As the analysis of a substantial composite terminates only in a part which is not a whole, that is, in a simple part, so synthesis terminates only in a whole which is not a part, that is, the world.
In this exposition of the underlying concept I have had regard not only to the marks pertaining to the distinct cognition of the object, but somewhat also to the two-fold genesis of the concept from the nature of the mind, which, being serviceable to a method of deeper metaphysical insight, by way of example appears to me not a little commendable. For it is one thing, the parts being given, to conceive the composition of the whole by an abstract notion of the intellect, and another thing to follow out this general notion considered as a problem of the reason by the cognitive sensuous faculty, that is, to represent it to one’s self in the concrete by a distinct intuition. The former is done through the class concept by composition, as several things are contained either under it or mutually, and hence by intellectual and universal ideas. The latter rests on the conditions of time, inasmuch as the concept of a composite is possible genetically, that is by synthesis, by the successive union of part to part, and falls under the laws of intuition. Similarly, a substantial composite being given, we easily attain to the idea of the simple parts by the general removal of the intellectual notion of composition; for what remains after the removal of conjunction are the simple parts. But according to the laws of intuitive cognition this is not done, that is, all composition is not removed, except by a regress from the given whole to any possible parts whatsoever—in other words, by an analysis again resting on the condition of time.[1] But since in order to a composite a multiplicity, in order to a whole, the allness, of parts is required, neither the analysis nor the synthesis will be complete; hence neither by the former will the concept of the simple part emerge, nor by the latter the concept of the whole, unless either can be gone through within a time that is finite and assignable.
1. To the words analysis and synthesis a two-fold meaning is commonly given; for the synthesis is either qualitative, a progress in a series of subordinates from the reason to the consequence, or quantitative, a progress in a series of coordinates from the given part through its complements to the whole. Similarly, analysis, taken in the first sense, is a regress from the consequence to the reason, but in the latter meaning a regress from a whole to its possible or mediate parts, that is, to the parts of parts; hence it is not a division but a subdivision of the given composite. Synthesis as well as analysis are here taken only in the latter sense.
But since in a continuous quantity the regress from the whole to assignable parts, and in an infinite quantity the progress from the parts to the given whole are endless, complete analysis in the one and complete synthesis in the other direction are impossible; hence neither the whole in the first case as to composition, nor the composite in the latter case as to totality can be thought completely in accordance with the laws of intuition. Unthinkable and impossible being vulgarly deemed to have the same meaning, it is plain why the concepts of the continuous as well as that of the infinite are rejected by most men as concepts whose representation according to the laws of intuitive cognition is impossible. Although I do not here champion these notions, especially not the first, which are considered exploded by many schools, still the following reminder is of the greatest moment. Those who use so perverse an argumentation have fallen into a grave error.[2] For whatever is repugnant to the laws of the intellect and reason is of course impossible, but that which being the object of pure reason does merely not fall under the laws of intuitive cognition is not so. For here the disagreement between the sensuous and the intellectual faculties, whose natures I shall presently explain, indicates nothing except that the abstract ideas which the mind has received from the intellect can often not be followed out in the concrete and converted info intuitions. This subjective difficulty generally feigns some objective repugnance and easily deceives the incautious, the limits by which the human mind is circumscribed being taken for those by which the essence of things themselves is contained.
2. Those who reject the actual mathematical infinite do not...
"1100197930"
***
De Mundi Sensibilis atque Intelligibilis Forma et Principiis
Dissertation on the Form and Principles of the Sensible and the Intelligible World
SECTION I
ON THE IDEA OF A WORLD IN GENERAL
Paragraph 1
As the analysis of a substantial composite terminates only in a part which is not a whole, that is, in a simple part, so synthesis terminates only in a whole which is not a part, that is, the world.
In this exposition of the underlying concept I have had regard not only to the marks pertaining to the distinct cognition of the object, but somewhat also to the two-fold genesis of the concept from the nature of the mind, which, being serviceable to a method of deeper metaphysical insight, by way of example appears to me not a little commendable. For it is one thing, the parts being given, to conceive the composition of the whole by an abstract notion of the intellect, and another thing to follow out this general notion considered as a problem of the reason by the cognitive sensuous faculty, that is, to represent it to one’s self in the concrete by a distinct intuition. The former is done through the class concept by composition, as several things are contained either under it or mutually, and hence by intellectual and universal ideas. The latter rests on the conditions of time, inasmuch as the concept of a composite is possible genetically, that is by synthesis, by the successive union of part to part, and falls under the laws of intuition. Similarly, a substantial composite being given, we easily attain to the idea of the simple parts by the general removal of the intellectual notion of composition; for what remains after the removal of conjunction are the simple parts. But according to the laws of intuitive cognition this is not done, that is, all composition is not removed, except by a regress from the given whole to any possible parts whatsoever—in other words, by an analysis again resting on the condition of time.[1] But since in order to a composite a multiplicity, in order to a whole, the allness, of parts is required, neither the analysis nor the synthesis will be complete; hence neither by the former will the concept of the simple part emerge, nor by the latter the concept of the whole, unless either can be gone through within a time that is finite and assignable.
1. To the words analysis and synthesis a two-fold meaning is commonly given; for the synthesis is either qualitative, a progress in a series of subordinates from the reason to the consequence, or quantitative, a progress in a series of coordinates from the given part through its complements to the whole. Similarly, analysis, taken in the first sense, is a regress from the consequence to the reason, but in the latter meaning a regress from a whole to its possible or mediate parts, that is, to the parts of parts; hence it is not a division but a subdivision of the given composite. Synthesis as well as analysis are here taken only in the latter sense.
But since in a continuous quantity the regress from the whole to assignable parts, and in an infinite quantity the progress from the parts to the given whole are endless, complete analysis in the one and complete synthesis in the other direction are impossible; hence neither the whole in the first case as to composition, nor the composite in the latter case as to totality can be thought completely in accordance with the laws of intuition. Unthinkable and impossible being vulgarly deemed to have the same meaning, it is plain why the concepts of the continuous as well as that of the infinite are rejected by most men as concepts whose representation according to the laws of intuitive cognition is impossible. Although I do not here champion these notions, especially not the first, which are considered exploded by many schools, still the following reminder is of the greatest moment. Those who use so perverse an argumentation have fallen into a grave error.[2] For whatever is repugnant to the laws of the intellect and reason is of course impossible, but that which being the object of pure reason does merely not fall under the laws of intuitive cognition is not so. For here the disagreement between the sensuous and the intellectual faculties, whose natures I shall presently explain, indicates nothing except that the abstract ideas which the mind has received from the intellect can often not be followed out in the concrete and converted info intuitions. This subjective difficulty generally feigns some objective repugnance and easily deceives the incautious, the limits by which the human mind is circumscribed being taken for those by which the essence of things themselves is contained.
2. Those who reject the actual mathematical infinite do not...
Kant's Inaugural Dissertation of 1770
Scanned, proofed and corrected from the original edition for your reading pleasure. (Worth every penny!)
***
De Mundi Sensibilis atque Intelligibilis Forma et Principiis
Dissertation on the Form and Principles of the Sensible and the Intelligible World
SECTION I
ON THE IDEA OF A WORLD IN GENERAL
Paragraph 1
As the analysis of a substantial composite terminates only in a part which is not a whole, that is, in a simple part, so synthesis terminates only in a whole which is not a part, that is, the world.
In this exposition of the underlying concept I have had regard not only to the marks pertaining to the distinct cognition of the object, but somewhat also to the two-fold genesis of the concept from the nature of the mind, which, being serviceable to a method of deeper metaphysical insight, by way of example appears to me not a little commendable. For it is one thing, the parts being given, to conceive the composition of the whole by an abstract notion of the intellect, and another thing to follow out this general notion considered as a problem of the reason by the cognitive sensuous faculty, that is, to represent it to one’s self in the concrete by a distinct intuition. The former is done through the class concept by composition, as several things are contained either under it or mutually, and hence by intellectual and universal ideas. The latter rests on the conditions of time, inasmuch as the concept of a composite is possible genetically, that is by synthesis, by the successive union of part to part, and falls under the laws of intuition. Similarly, a substantial composite being given, we easily attain to the idea of the simple parts by the general removal of the intellectual notion of composition; for what remains after the removal of conjunction are the simple parts. But according to the laws of intuitive cognition this is not done, that is, all composition is not removed, except by a regress from the given whole to any possible parts whatsoever—in other words, by an analysis again resting on the condition of time.[1] But since in order to a composite a multiplicity, in order to a whole, the allness, of parts is required, neither the analysis nor the synthesis will be complete; hence neither by the former will the concept of the simple part emerge, nor by the latter the concept of the whole, unless either can be gone through within a time that is finite and assignable.
1. To the words analysis and synthesis a two-fold meaning is commonly given; for the synthesis is either qualitative, a progress in a series of subordinates from the reason to the consequence, or quantitative, a progress in a series of coordinates from the given part through its complements to the whole. Similarly, analysis, taken in the first sense, is a regress from the consequence to the reason, but in the latter meaning a regress from a whole to its possible or mediate parts, that is, to the parts of parts; hence it is not a division but a subdivision of the given composite. Synthesis as well as analysis are here taken only in the latter sense.
But since in a continuous quantity the regress from the whole to assignable parts, and in an infinite quantity the progress from the parts to the given whole are endless, complete analysis in the one and complete synthesis in the other direction are impossible; hence neither the whole in the first case as to composition, nor the composite in the latter case as to totality can be thought completely in accordance with the laws of intuition. Unthinkable and impossible being vulgarly deemed to have the same meaning, it is plain why the concepts of the continuous as well as that of the infinite are rejected by most men as concepts whose representation according to the laws of intuitive cognition is impossible. Although I do not here champion these notions, especially not the first, which are considered exploded by many schools, still the following reminder is of the greatest moment. Those who use so perverse an argumentation have fallen into a grave error.[2] For whatever is repugnant to the laws of the intellect and reason is of course impossible, but that which being the object of pure reason does merely not fall under the laws of intuitive cognition is not so. For here the disagreement between the sensuous and the intellectual faculties, whose natures I shall presently explain, indicates nothing except that the abstract ideas which the mind has received from the intellect can often not be followed out in the concrete and converted info intuitions. This subjective difficulty generally feigns some objective repugnance and easily deceives the incautious, the limits by which the human mind is circumscribed being taken for those by which the essence of things themselves is contained.
2. Those who reject the actual mathematical infinite do not...
***
De Mundi Sensibilis atque Intelligibilis Forma et Principiis
Dissertation on the Form and Principles of the Sensible and the Intelligible World
SECTION I
ON THE IDEA OF A WORLD IN GENERAL
Paragraph 1
As the analysis of a substantial composite terminates only in a part which is not a whole, that is, in a simple part, so synthesis terminates only in a whole which is not a part, that is, the world.
In this exposition of the underlying concept I have had regard not only to the marks pertaining to the distinct cognition of the object, but somewhat also to the two-fold genesis of the concept from the nature of the mind, which, being serviceable to a method of deeper metaphysical insight, by way of example appears to me not a little commendable. For it is one thing, the parts being given, to conceive the composition of the whole by an abstract notion of the intellect, and another thing to follow out this general notion considered as a problem of the reason by the cognitive sensuous faculty, that is, to represent it to one’s self in the concrete by a distinct intuition. The former is done through the class concept by composition, as several things are contained either under it or mutually, and hence by intellectual and universal ideas. The latter rests on the conditions of time, inasmuch as the concept of a composite is possible genetically, that is by synthesis, by the successive union of part to part, and falls under the laws of intuition. Similarly, a substantial composite being given, we easily attain to the idea of the simple parts by the general removal of the intellectual notion of composition; for what remains after the removal of conjunction are the simple parts. But according to the laws of intuitive cognition this is not done, that is, all composition is not removed, except by a regress from the given whole to any possible parts whatsoever—in other words, by an analysis again resting on the condition of time.[1] But since in order to a composite a multiplicity, in order to a whole, the allness, of parts is required, neither the analysis nor the synthesis will be complete; hence neither by the former will the concept of the simple part emerge, nor by the latter the concept of the whole, unless either can be gone through within a time that is finite and assignable.
1. To the words analysis and synthesis a two-fold meaning is commonly given; for the synthesis is either qualitative, a progress in a series of subordinates from the reason to the consequence, or quantitative, a progress in a series of coordinates from the given part through its complements to the whole. Similarly, analysis, taken in the first sense, is a regress from the consequence to the reason, but in the latter meaning a regress from a whole to its possible or mediate parts, that is, to the parts of parts; hence it is not a division but a subdivision of the given composite. Synthesis as well as analysis are here taken only in the latter sense.
But since in a continuous quantity the regress from the whole to assignable parts, and in an infinite quantity the progress from the parts to the given whole are endless, complete analysis in the one and complete synthesis in the other direction are impossible; hence neither the whole in the first case as to composition, nor the composite in the latter case as to totality can be thought completely in accordance with the laws of intuition. Unthinkable and impossible being vulgarly deemed to have the same meaning, it is plain why the concepts of the continuous as well as that of the infinite are rejected by most men as concepts whose representation according to the laws of intuitive cognition is impossible. Although I do not here champion these notions, especially not the first, which are considered exploded by many schools, still the following reminder is of the greatest moment. Those who use so perverse an argumentation have fallen into a grave error.[2] For whatever is repugnant to the laws of the intellect and reason is of course impossible, but that which being the object of pure reason does merely not fall under the laws of intuitive cognition is not so. For here the disagreement between the sensuous and the intellectual faculties, whose natures I shall presently explain, indicates nothing except that the abstract ideas which the mind has received from the intellect can often not be followed out in the concrete and converted info intuitions. This subjective difficulty generally feigns some objective repugnance and easily deceives the incautious, the limits by which the human mind is circumscribed being taken for those by which the essence of things themselves is contained.
2. Those who reject the actual mathematical infinite do not...
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Kant's Inaugural Dissertation of 1770
Kant's Inaugural Dissertation of 1770
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Product Details
| BN ID: | 2940012203106 |
|---|---|
| Publisher: | OGB |
| Publication date: | 02/27/2011 |
| Series: | Philosophy, Psychology and Education , #1 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| File size: | 316 KB |
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