IMMANUEL KANT: Philosophical Books, Critiques & Essays - Immanuel Kant

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the conception of a sum of seven and five. But if we regard it more narrowly, we find that our conception of the sum of seven and five contains nothing more than the uniting of both sums into one, whereby it cannot at all be cogitated what this single number is which embraces both. The conception of twelve is by no means obtained by merely cogitating the union of seven and five; and we may analyse our conception of such a possible sum as long as we will, still we shall never discover in it the notion of twelve. We must go beyond these conceptions, and have recourse to an intuition which corresponds to one of the two — our five fingers, for example, or like Segner in his Arithmetic five points, and so by degrees, add the units contained in the five given in the intuition, to the conception of seven. For I first take the number 7, and, for the conception of 5 calling in the aid of the fingers of my hand as objects of intuition, I add the units, which I before took together to make up the number 5, gradually now by means of the material image my hand, to the number 7, and by this process, I at length see the number 12 arise. That 7 should be added to 5, I have certainly cogitated in my conception of a sum = 7 + 5, but not that this sum was equal to 12. Arithmetical propositions are therefore always synthetical, of which we may become more clearly convinced by trying large numbers. For it will thus become quite evident that, turn and twist our conceptions as we may, it is impossible, without having recourse to intuition, to arrive at the sum total or product by means of the mere analysis of our conceptions. Just as little is any principle of pure geometry analytical. “A straight line between two points is the shortest,” is a synthetical proposition. For my conception of straight contains no notion of quantity, but is merely qualitative. The conception of the shortest is therefore wholly an addition, and by no analysis can it be extracted from our conception of a straight line. Intuition must therefore here lend its aid, by means of which, and thus only, our synthesis is possible.

      Some few principles preposited by geometricians are, indeed, really analytical, and depend on the principle of contradiction. They serve, however, like identical propositions, as links in the chain of method, not as principles — for example, a = a, the whole is equal to itself, or (a+b) > a, the whole is greater than its part. And yet even these principles themselves, though they derive their validity from pure conceptions, are only admitted in mathematics because they can be presented in intuition. What causes us here commonly to believe that the predicate of such apodeictic judgements is already contained in our conception, and that the judgement is therefore analytical, is merely the equivocal nature of the expression. We must join in thought a certain predicate to a given conception, and this necessity cleaves already to the conception. But the question is, not what we must join in thought to the given conception, but what we really think therein, though only obscurely, and then it becomes manifest that the predicate pertains to these conceptions, necessarily indeed, yet not as thought in the conception itself, but by virtue of an intuition, which must be added to the conception.

      2. The science of natural philosophy (physics) contains in itself synthetical judgements a priori, as principles. I shall adduce two propositions. For instance, the proposition, “In all changes of the material world, the quantity of matter remains unchanged”; or, that, “In all communication of motion, action and reaction must always be equal.” In both of these, not only is the necessity, and therefore their origin a priori clear, but also that they are synthetical propositions. For in the conception of matter, I do not cogitate its permanency, but merely its presence in space, which it fills. I therefore really go out of and beyond the conception of matter, in order to think on to it something a priori, which I did not think in it. The proposition is therefore not analytical, but synthetical, and nevertheless conceived a priori; and so it is with regard to the other propositions of the pure part of natural philosophy.

      3. As to metaphysics, even if we look upon it merely as an attempted science, yet, from the nature of human reason, an indispensable one, we find that it must contain synthetical propositions a priori. It is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we form a priori of things; but we seek to widen the range of our a priori knowledge. For this purpose, we must avail ourselves of such principles as add something to the original conception — something not identical with, nor contained in it, and by means of synthetical judgements a priori, leave far behind us the limits of experience; for example, in the proposition, “the world must have a beginning,” and such like. Thus metaphysics, according to the proper aim of the science, consists merely of synthetical propositions a priori.

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      It is extremely advantageous to be able to bring a number of investigations under the formula of a single problem. For in this manner, we not only facilitate our own labour, inasmuch as we define it clearly to ourselves, but also render it more easy for others to decide whether we have done justice to our undertaking. The proper problem of pure reason, then, is contained in the question: “How are synthetical judgements a priori possible?”

      That metaphysical science has hitherto remained in so vacillating a state of uncertainty and contradiction, is only to be attributed to the fact that this great problem, and perhaps even the difference between analytical and synthetical judgements, did not sooner suggest itself to philosophers. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. Among philosophers, David Hume came the nearest of all to this problem; yet it never acquired in his mind sufficient precision, nor did he regard the question in its universality. On the contrary, he stopped short at the synthetical proposition of the connection of an effect with its cause (principium causalitatis), insisting that such proposition a priori was impossible. According to his conclusions, then, all that we term metaphysical science is a mere delusion, arising from the fancied insight of reason into that which is in truth borrowed from experience, and to which habit has given the appearance of necessity. Against this assertion, destructive to all pure philosophy, he would have been guarded, had he had our problem before his eyes in its universality. For he would then have perceived that, according to his own argument, there likewise could not be any pure mathematical science, which assuredly cannot exist without synthetical propositions a priori— an absurdity from which his good understanding must have saved him.

      In the solution of the above problem is at the same time comprehended the possibility of the use of pure reason in the foundation and construction of all sciences which contain theoretical knowledge a priori of objects, that is to say, the answer to the following questions:

      How is pure mathematical science possible?

      How is pure natural science possible?

      Yet, in a certain sense, this kind of knowledge must unquestionably be looked upon as given; in other words, metaphysics must be considered as really existing, if not as a science, nevertheless as a natural disposition of the human mind (metaphysica naturalis). For human reason, without any instigations imputable to the mere vanity of great knowledge, unceasingly progresses, urged on by its own feeling of need, towards such questions as cannot be answered by any empirical application of reason, or principles derived therefrom; and so there has ever really existed in every man some system of metaphysics. It will always exist, so soon as reason awakes to the exercise of its power of speculation. And now the question arises: “How is metaphysics, as a natural disposition, possible?” In other words, how, from the nature of universal human reason, do those questions arise which pure reason proposes to itself, and which it is impelled by its own feeling of need to answer as well as it can?

      But

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