LITMIR.BIZ

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In this sense, we do not cogitate an object, but merely the relation to the self-consciousness of the subject, as the form of thought. In the former premiss we speak of things which cannot be cogitated otherwise than as subjects. In the second, we do not speak of things, but of thought all objects being abstracted), in which the Ego is always the subject of consciousness. Hence the conclusion cannot be, “I cannot exist otherwise than as subject”; but only “I can, in cogitating my existence, employ my Ego only as the subject of the judgement.” But this is an identical proposition, and throws no light on the mode of my existence.

⁴⁵ Clearness is not, as logicians maintain, the consciousness of a representation. For a certain degree of consciousness, which may not, however, be sufficient for recollection, is to be met with in many dim representations. For without any consciousness at all, we should not be able to recognize any difference in the obscure representations we connect; as we really can do with many conceptions, such as those of right and justice, and those of the musician, who strikes at once several notes in improvising a piece of music. But a representation is clear, in which our consciousness is sufficient for the consciousness of the difference of this representation from others. If we are only conscious that there is a difference, but are not conscious of the difference — that is, what the difference is — the representation must be termed obscure. There is, consequently, an infinite series of degrees of consciousness down to its entire disappearance.

⁴⁶ There are some who think they have done enough to establish a new possibility in the mode of the existence of souls, when they have shown that there is no contradiction in their hypotheses on this subject. Such are those who affirm the possibility of thought — of which they have no other knowledge than what they derive from its use in connecting empirical intuitions presented in this our human life — after this life has ceased. But it is very easy to embarrass them by the introduction of counter-possibilities, which rest upon quite as good a foundation. Such, for example, is the possibility of the division of a simple substance into several substances; and conversely, of the coalition of several into one simple substance. For, although divisibility presupposes composition, it does not necessarily require a composition of substances, but only of the degrees (of the several faculties) of one and the same substance. Now we can cogitate all the powers and faculties of the soul — even that of consciousness — as diminished by one half, the substance still remaining. In the same way we can represent to ourselves without contradiction, this obliterated half as preserved, not in the soul, but without it; and we can believe that, as in this case every thing that is real in the soul, and has a degree — consequently its entire existence — has been halved, a particular substance would arise out of the soul. For the multiplicity, which has been divided, formerly existed, but not as a multiplicity of substances, but of every reality as the quantum of existence in it; and the unity of substance was merely a mode of existence, which by this division alone has been transformed into a plurality of subsistence. In the same manner several simple substances might coalesce into one, without anything being lost except the plurality of subsistence, inasmuch as the one substance would contain the degree of reality of all the former substances. Perhaps, indeed, the simple substances, which appear under the form of matter, might (not indeed by a mechanical or chemical influence upon each other, but by an unknown influence, of which the former would be but the phenomenal appearance), by means of such a dynamical division of the parent-souls, as intensive quantities, produce other souls, while the former repaired the loss thus sustained with new matter of the same sort. I am far from allowing any value to such chimeras; and the principles of our analytic have clearly proved that no other than an empirical use of the categories — that of substance, for example — is possible. But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought — without any intuition, whereby an object is given — a self-subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner — still preserving the formal unity required by his opponent?

⁴⁷ The “I think” is, as has been already stated, an empirical proposition, and contains the proposition, “I exist.” But I cannot say, “Everything, which thinks, exists”; for in this case the property of thought would constitute all beings possessing it, necessary being. Hence my existence cannot be considered as an inference from the proposition, “I think,” as Descartes maintained — because in this case the major premiss, “Everything, which thinks, exists,” must precede — but the two propositions are identical. The proposition, “I think,” expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. An undetermined perception signifies here merely something real that has been given, only, however, to thought in general — but not as a phenomenon, nor as a thing in itself (noumenon), but only as something that really exists, and is designated as such in the proposition, “I think.” For it must be remarked that, when I call the proposition, “I think,” an empirical proposition, I do not thereby mean that the Ego in the proposition is an empirical representation; on the contrary, it is purely intellectual, because it belongs to thought in general. But without some empirical representation, which presents to the mind material for thought, the mental act, “I think,” would not take place; and the empirical is only the condition of the application or employment of the pure intellectual faculty.

      Chapter II. The Antinomy of Pure Reason.

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      We showed in the introduction to this part of our work, that all transcendental illusion of pure reason arose from dialectical arguments, the schema of which logic gives us in its three formal species of syllogisms — just as the categories find their logical schema in the four functions of all judgements. The first kind of these sophistical arguments related to the unconditioned unity of the subjective conditions of all representations in general (of the subject or soul), in correspondence with the categorical syllogisms, the major of which, as the principle, enounces the relation of a predicate to a subject. The second kind of dialectical argument will therefore be concerned, following the analogy with hypothetical syllogisms, with the unconditioned unity of the objective conditions in the phenomenon; and, in this way, the theme of the third kind to be treated of in the following chapter will be the unconditioned unity of the objective conditions of the possibility of objects in general.

      But it is worthy of remark that the transcendental paralogism produced in the mind only a one-third illusion, in regard to the idea of the subject of our thought; and the conceptions of reason gave no ground to maintain the contrary proposition. The advantage is completely on the side of Pneumatism; although this theory itself passes into naught, in the crucible of pure reason.

      Very different is the case when we apply reason to the objective synthesis of phenomena. Here, certainly, reason establishes, with much plausibility, its principle of unconditioned unity; but it very soon falls into such contradictions that it is compelled, in relation to cosmology, to renounce its pretensions.

      For here a new phenomenon of human reason meets us — a perfectly natural antithetic, which does not require to be sought for by subtle sophistry, but into which reason of itself unavoidably falls. It is thereby preserved, to be sure, from the slumber of a fancied conviction — which a merely one-sided illusion produces; but it is at the same time compelled, either, on the one hand,

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