159554 (My Final Essay on Kant’s Critique), страница 3

Speaking of the latter he is concerned with the relationship of the subject to the predicate, saying that object’s “empirical intuition in experience must always be considered as subject, never as mere predicate” (B129) with all categories.

“Pure a priori concepts can certainly contain nothing empirical . . . must nevertheless be strictly a priori conditions for a possible experience, as that alone on which its objective reality can rest” (A95)

“Now these concepts, which contain a priori the pure thinking in every experience, we find in the categories, and it is already a sufficient deduction of them and justification of their objective validity if we can prove that by means of them alone the object can be thought. . . we must first assess the transcendental constitution of the subjective sources that comprise the a priori foundations for the possibility of experience” (A97).

Kant further describes the faculties which make cognition possible. Receptivity here must be combined with spontaneity. “This is now the ground of threefold synthesis, which is necessarily found in all cognition: that, namely, of the apprehension of the representations, as modifications of the mind in intuition; of the reproduction of them in the imagination; and of their recognition in the concept” (A98).

Synthesis here means a combination of intuition an thinking. A merely analytical cognition is applicable only to the words, but not to the objects. It obviously could not be used for the deduction of categories for empirical knowledge. We have to remember that even the knowledge of pure mathematics is a synthetic one for Kant.

“Every intuition contains a manifold in itself, which however would not be represented as such if the mind did not distinguish the time in the succession of impressions on one another; for as contained in one moment no representation can ever be anything other than absolute unity. Now in order for unity of intuition to come from this manifold (as, say in the representation of space), it is necessary first to run through and then to take together this manifoldness, which action I call the synthesis of apprehension” (A99).

It must be exercised a priori. For without it we could not have a priori representations of space and time (generated only through the synthesis of the manifold that original sensibility provides. We therefore have a pure synthesis of apprehension (A100).

Further Kant explains why the synthesis of apprehension is combined with the synthesis of reproduction and how the later belongs among the transcendental actions of the mind (transcendental imagination).

In § 3 Kant says that one consciousness unifies the manifold that has been successfully intuited, and then also reproduced into one representation.

We compose geometrical figures in accordance with the rule according to which such intuitions can be always exhibited. This unity of the rule determines every manifold and limits it to conditions that make the unity of apperception possible. (A105)

Every necessity has a transcendental condition as its ground. “Now I call this original and transcendental condition . . . the transcendental apperception. . . The consciousness of oneself in accordance with the determinations of our state in internal perception is merely empirical . . . and is called inner sense or empirical apperception. That which should necessarily be represented as numerically identical cannot be thought of as such through empirical data. There must be a condition that precedes all experience and makes the latter itself possible, which should make such a transcendental presupposition valid.

Now no cognitions can occur in us, no connection an unity among them, without of that unity of consciousness that precedes all data of the intuitions, and in relation to which all representation of objects is alone possible. This pure original, unchanging consciousness I will now name transcendental apperception. That it deserves its name is obvious from this, that even the purest objective unity, namely that of the a priori concepts (space and time) is possible only through the relation of the intuitions to it. The numerical unity of this apperception therefore grounds all concepts a priori, just as the manifoldness of space and time grounds the intuitions of sensibility” (A107).

If I simplify this argument:

(1)The unity of apperception is a necessary condition of experience. (2)Necessity makes it transcendental. (3)Still it is applicable to experience. Hence the product of such apperception the categories can be pure and applicable to the experience. At this point the task of the argument Kant endeavored is pretty much accomplished. It is strong convincing and revealing. The rest is merely a detailed presentation of the categories.

15. Explain Kant's distinction between the "constitutive" and "regulative" employment of concepts.  Give examples of concepts that Kant believes to have a legitimate "constitutive" use and concepts that have only a "regulative" use.

The principles are called constitutive if using them we “would be able to compose and determine a priori, i.e., construct the degree of the sensation of sunlight out of about 200000 illuminations from the moon” (A179) They have to bring the existence of appearances under rules.

The regulative “principles can concern only the relation of existence of appearances under rules a priori. Here therefore neither axioms no intuitions can be thought of” Under those the “existence cannot be construed” (B222).

Mathematical principles are constitutive, while philosophical ones (categories) regulative.

16. Explain Kant's Third Antinomy and his resolution of it.  What did he mean by saying that a human being is a citizen of two worlds? [You may find Kant's Groundwork, 107-109, helpful here.] How does the distinguishing our regarding things as "phenomena" from our regarding things as "noumena" come into this story?

Kant points out that there are two contradicting ideas of reason on the possibility of freedom, and there are seemingly consistent proofs for each of them.

One states that another causality through freedom is also necessary in order to explain the derivation of the appearances of the world.

The other: There is no freedom, but everything in the world happens in accordance with laws of nature.

The first is proved by looking at the natural causality in the world as needed causal explanation itself. Here we are offered to look at natural causality as one of the appearances, which are under that law.

The second is proved by pointing out that freedom as a special kind of causality could be looked up on as requiring a cause itself in accordance with that assumed law of nature.

Kant’s solution is that freedom does not belong to the phenomenal world of appearances, but rather to the world of noumena, about constitution of which we have no real idea, because our lack of intuition of the kind. The causal determination on the other hand belongs to the world of phenomena, which is grounded in our own psychological structure. The former is given to our sensibility and understanding, while the latter is deduced by pure reason. Reason still has its limits and no insight into noumena.

Without noumena we could not give any account for objectivity of the phenomenal world.

Man is a citizen of two worlds means that he is physically determined to the extent of his physical nature and free in his noumenal sense. Freedom is transcendental, natural causality (determinism) immanent. Freedom is real determination is just an appearance, which is determined by our structure the foundation of which is unknown to us.

17. Explain and discuss Kant's attempted refutation of the Ontological Argument for the existence of God.

Kant begins his attempt on the presupposition that (1) God is a thing; (2)we have just empirical intuitions of things, and if we don’t it is impossible to think a thing into existence, or logic is always abstract from existence or reality. The predicate of being is illegitimate. The contradiction may arises only if the thing with its predicates is given, but if we cancel the existence of a thing all its predicates are automatically cancelled. God does possess the predicate of the greatest, but this predicate exists only as far the concept of God is posited. It the latter is cancelled, the former is cancelled too without a contradiction. Hence, the ontological argument is a tautological one, because it proves what was already presupposed…

We can doubt (1), saying God is not a thing, not anything like we encounter in sensual experience. It is the greatest in transcendental sense. Also we can doubt (2), and say: we possibly can have non-empirical intuitions, which are transcendent to our regular ones. Still, those transcendent intuitions deal with different kind of reality, or existence, beyond the realm of physical senses.

In this case Kant’s noumena becomes Knowable to us when ever we have those transcendental intuitions, which are usually inaccessible for the majority of us, and that is why we need proofs of logic.

We can also say: “God being transcendental sometimes projects Himself as a phenomenon, in order for those without developed transcendental intuition to perceive His at least in this reduced fashion”. At those times He is given even in empirical intuition and is not just an empty concept.

But can we (on the condition of these) prove the possibility of the ontological argument and save it from Kant’s critique? I think it is worth a try. I already wrote on the subject before, and believe, can do more and better, but it will be in some other essay, because the limits of this one are already overstretched.

18. Critics of Kant say that while Hume awakened him from his dogmatic slumbers, the moral argument for God and immortality [in either the second Critique or in the Canon of Pure Reason in the first Critique, culminating in A815/B843] shows him returning comfortably to that sleep. Is that fair? Does Kant’s distinction between an “immanent” and a “transcendent” moral theology [Cf. A819/B847] provide an answer to such a critic?

It is not a precise question, because it does not state what kind of critics are those and what are their favorite conception of Hume. Also, it presupposes that Hume himself was not dogmatic, which is at least not obvious. We could also question Kant’s possible dogmatism even before that chapter on the Cannon of Pure Reason. But anyway, we could speculate in general and give an answer as good or bad as the question itself is.

Hume was an empiricist which with his skepticism brought the empiricism itself to a ridicules position, but his reasoning looked consistent, powerful and impressive to many and Kant himself. It was also offensive toward contemporary dogmatic philosophy and theology. But the point is that before and after Hume was a believer “in the name of Fact” as C. Dickens put it:

Now, what I want is Facts. Teach these boys and girls nothing but facts. Facts alone are wanted in life. Plant nothing else, and root out everything else. You can only form the minds of reasoning animals upon facts: nothing else will ever be of any service to them. . . . Stick to Facts, sir!” (Charles Dickens, Hard Times, Chapter I)

Baconian method impressed so many, that Hume and others started to apply it to all human knowledge and understanding. Kant was also excited, but could not remain blind to the ridicules paradoxes of that kind of philosophy, its incapability to answer certain questions, particularly, how it is that contingent world of experience allows apodictic laws of science and pure mathematical certainty, how experience itself can be possible without presupposing the unity of apperception, etc.

Kant surely appreciated empirical knowledge and even set the limitations for pure reason, which made him awake for empiricists. But they could not forgive Kant serious speculation on any possible valid knowledge about “the freedom of the will, the immortality of the soul, and the existence of God” (A798). They loved Kant’s confession that “it is humiliating for human reason that it accomplishes nothing in its pure use…” (A795), but hated his “final aim to which in the end the speculation of reason in its transcendental use is directed…”(A798). So they went ad hominem and claimed that Kant was “returning comfortably to that sleep”.