按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
must somewhat startle an inquirer whom initiation into
transcendental philosophy has rendered cautious。 We must naturally
entertain some doubt whether or not the understanding can enounce
any such synthetical proposition as that respecting the degree of
all reality in phenomena； and consequently the possibility of the
internal difference of sensation itself… abstraction being made of its
empirical quality。 Thus it is a question not unworthy of solution：
〃How the understanding can pronounce synthetically and a priori
respecting phenomena； and thus anticipate these； even in that which is
peculiarly and merely empirical； that； namely； which concerns
sensation itself？〃
The quality of sensation is in all cases merely empirical； and
cannot be represented a priori （for example； colours； taste； etc。）。
But the real… that which corresponds to sensation… in opposition to
negation = O； only represents something the conception of which in
itself contains a being （ein seyn）； and signifies nothing but the
synthesis in an empirical consciousness。 That is to say； the empirical
consciousness in the internal sense can be raised from 0 to every
higher degree； so that the very same extensive quantity of
intuition； an illuminated surface； for example； excites as great a
sensation as an aggregate of many other surfaces less illuminated。
We can therefore make plete abstraction of the extensive quantity
of a phenomenon； and represent to ourselves in the mere sensation in a
certain momentum； a synthesis of homogeneous ascension from 0 up to
the given empirical consciousness； All sensations therefore as such
are given only a posteriori； but this property thereof； namely； that
they have a degree； can be known a priori。 It is worthy of remark；
that in respect to quantities in general； we can cognize a priori only
a single quality； namely； continuity； but in respect to all quality
（the real in phenomena）； we cannot cognize a priori anything more than
the intensive quantity thereof； namely； that they have a degree。 All
else is left to experience。
3。 ANALOGIES OF EXPERIENCE。
The principle of these is： Experience is possible only
through the representation of a necessary connection
of Perceptions。
PROOF。
Experience is an empirical cognition； that is to say； a cognition
which determines an object by means of perceptions。 It is therefore
a synthesis of perceptions； a synthesis which is not itself
contained in perception； but which contains the synthetical unity of
the manifold of perception in a consciousness； and this unity
constitutes the essential of our cognition of objects of the senses；
that is； of experience （not merely of intuition or sensation）。 Now
in experience our perceptions e together contingently； so that no
character of necessity in their connection appears； or can appear from
the perceptions themselves； because apprehension is only a placing
together of the manifold of empirical intuition； and no representation
of a necessity in the connected existence of the phenomena which
apprehension brings together； is to be discovered therein。 But as
experience is a cognition of objects by means of perceptions； it
follows that the relation of the existence of the existence of the
manifold must be represented in experience not as it is put together
in time； but as it is objectively in time。 And as time itself cannot
be perceived； the determination of the existence of objects in time
can only take place by means of their connection in time in general；
consequently only by means of a priori connecting conceptions。 Now
as these conceptions always possess the character of necessity；
experience is possible only by means of a representation of the
necessary connection of perception。
The three modi of time are permanence； succession； and
coexistence。 Accordingly； there are three rules of all relations of
time in phenomena； according to which the existence of every
phenomenon is determined in respect of the unity of all time； and
these antecede all experience and render it possible。
The general principle of all three analogies rests on the
necessary unity of apperception in relation to all possible
empirical consciousness （perception） at every time； consequently； as
this unity lies a priori at the foundation of all mental operations；
the principle rests on the synthetical unity of all phenomena
according to their relation in time。 For the original apperception
relates to our internal sense （the plex of all representations）；
and indeed relates a priori to its form； that is to say； the
relation of the manifold empirical consciousness in time。 Now this
manifold must be bined in original apperception according to
relations of time… a necessity imposed by the a priori
transcendental unity of apperception； to which is subjected all that
can belong to my （i。e。； my own） cognition； and therefore all that
can bee an object for me。 This synthetical and a priori
determined unity in relation of perceptions in time is therefore the
rule： 〃All empirical determinations of time must be subject to rules
of the general determination of time〃； and the analogies of
experience； of which we are now about to treat； must be rules of
this nature。
These principles have this peculiarity； that they do not concern
phenomena； and the synthesis of the empirical intuition thereof； but
merely the existence of phenomena and their relation to each other
in regard to this existence。 Now the mode in which we apprehend a
thing in a phenomenon can be determined a priori in such a manner that
the rule of its synthesis can give； that is to say； can produce this a
priori intuition in every empirical example。 But the existence of
phenomena cannot be known a priori； and although we could arrive by
this path at a conclusion of the fact of some existence； we could
not cognize that existence determinately； that is to say； we should be
incapable of anticipating in what respect the empirical intuition of
it would be distinguishable from that of others。
The two principles above mentioned； which I called mathematical；
in cons