University of Virginia Library

PROOF.

I am conscious of my own existence as determined in time. All determination in regard to time presupposes the existence of something permanent in perception. But this permanent something cannot be something in me, for the very reason that my existence in time is itself determined by this permanent something. It follows that the perception of this permanent existence is possible only through a thing without me and not through the mere representation of a thing without me. Consequently, the determination of my existence in time is possible only through the existence of real things external to me. Now, consciousness in time is necessarily connected with the consciousness of the possibility of this determination in time. Hence it follows that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time. That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me.

Remark I. The reader will observe, that in the foregoing proof the game which idealism plays is retorted upon itself, and with more justice. It assumed that the only immediate experience is internal and that from this we can only infer the existence of external things. But, as always happens, when we reason from given effects to determined causes, idealism bas reasoned with too much haste and uncertainty, for it is quite possible that the cause of our representations may lie in ourselves, and that we ascribe it falsely to external things. But our proof shows that external experience is properly

immediate,* that only by virtue of it— not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience— is possible. It is true, that the representation I am, which is the expression of the consciousness which can accompany all my thoughts, is that which immediately includes the existence of a subject. But in this representation we cannot find any knowledge of the subject, and therefore also no empirical knowledge, that is, experience. For experience contains, in addition to the thought of something existing, intuition, and in this case it must be internal intuition, that is, time, in relation to which the subject must be determined. But the existence of external things is absolutely requisite for this purpose, so that it follows that internal experience is itself possible only mediately and through external experience.

Remark II. Now with this view all empirical use of our faculty of cognition in the determination of time is in perfect accordance. Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth). But this is not all. We find that we possess nothing permanent that can correspond and be submitted to the conception of a substance as intuition, except matter. This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. In the representation "I," the consciousness of myself is not an intuition,

but a merely intellectual representation produced by the spontaneous activity of a thinking subject. It follows, that this I has not any predicate of intuition, which, in its character of permanence, could serve as correlate to the determination of time in the internal sense— in the same way as impenetrability is the correlate of matter as an empirical intuition.

Remark III. From the fact that the existence of external things is a necessary condition of the possibility of a determined consciousness of ourselves, it does not follow that every intuitive representation of external things involves the existence of these things, for their representations may very well be the mere products of the imagination (in dreams as well as in madness); though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown, are possible only through the reality of external objects. The sole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general. Whether this or that supposed experience be purely imaginary must be discovered from its particular determinations and by comparing these with the criteria of all real experience.

Finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions. Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence— a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part— the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception. But the only existence cognized, under the condition of other given phenomena, as necessary, is the existence of effects from given causes in conformity with the laws of causality. It is consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognize, and that not immediately, but by means of the existence of other states given in perception, according to

empirical laws of causality. Hence it follows that the criterion of necessity is to be found only in the law of possible experience— that everything which happens is determined a priori in the phenomenon by its cause. Thus we cognize only the necessity of effects in nature, the causes of which are given us. Moreover, the criterion of necessity in existence possesses no application beyond the field of possible experience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or as something that happens and has a beginning. Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect). Everything that happens is hypothetically necessary, is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist. Hence the proposition, Nothing happens by blind chance (in mundo non datur casus), is an a priori law of nature. The case is the same with the proposition, Necessity in nature is not blind, that is, it is conditioned, consequently intelligible necessity (non datur fatum). Both laws subject the play of change to a nature of things (as phenomena), or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena. Both belong to the class of dynamical principles. The former is properly a consequence of the principle of causality— one of the analogies of experience. The latter belongs to the principles of modality, which to the determination of causality adds the conception of necessity, which is itself, however, subject to a rule of the understanding. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)— for we can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis. For, as regards a vacuum or void, which we may cogitate as out and beyond the field of possible experience (the world), such a question cannot come before the tribunal of mere understanding, which decides only upon questions that concern the employment of given phenomena for the construction of empirical cognition. It is rather a problem for ideal reason, which passes beyond the sphere of a possible experience and aims at forming a judgement of that which surrounds and circumscribes it, and the proper place for the consideration of it is the transcendental dialectic. These four propositions, In mundo non datur hiatus, non datur saltus, non datur casus, non datur fatum, as well as all principles of transcendental origin, we could very easily exhibit in their proper order, that is, in conformity with the order of the categories, and assign to each its proper place. But the already practised reader will do this for himself, or discover the clue to such an arrangement. But the combined result of all is simply this, to admit into the empirical synthesis nothing which might cause a break in or be foreign to the understanding and the continuous connection of all phenomena, that is, the unity of the conceptions of the understanding. For in the understanding alone is the unity of experience, in which all perceptions must have their assigned place, possible.

Whether the field of possibility be greater than that of reality, and whether the field of the latter be itself greater than that of necessity, are interesting enough questions, and quite capable of synthetic solution, questions, however, which come under the jurisdiction of reason alone. For they are tantamount to asking whether all things as phenomena do without exception belong to the complex and connected whole of a single experience, of which every given perception is a part which therefore cannot be conjoined with any other phenomena— or, whether my perceptions can belong to more than one possible experience? The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible. Other forms of intuition besides those of space and time, other forms of understanding besides the discursive forms of thought, or of cognition by means of conceptions, we can neither imagine nor make intelligible to ourselves; and even if we could, they would still not belong to experience, which is the only mode of cognition by which objects are presented to us. Whether

other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that which is given. Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. "All real is possible"; from this follows naturally, according to the logical laws of conversion, the particular proposition: "Some possible is real." Now this seems to be equivalent to: "Much is possible that is not real." No doubt it does seem as if we ought to consider the sum of the possible to be greater than that of the real, from the fact that something must be added to the former to constitute the latter. But this notion of adding to the possible is absurd. For that which is not in the sum of the possible, and consequently requires to be added to it, is manifestly impossible. In addition to accordance with the formal conditions of experience, the understanding requires a connection with some perception; but that which is connected with this perception is real, even although it is not immediately perceived. But that another series of phenomena, in complete coherence with that which is given in perception, consequently more than one all—embracing experience is possible, is an inference which cannot be concluded from the data given us by experience, and still less without any data at all. That which is possible only under conditions which are themselves merely possible, is not possible in any respect. And yet we can find no more certain ground on which to base the discussion of the question whether the sphere of possibility is wider than that of experience.

I have merely mentioned these questions, that in treating of the conception of the understanding, there might be no omission of anything that, in the common opinion, belongs to them. In reality, however, the notion of absolute possibility (possibility which is valid in every respect) is not a mere conception of the understanding, which can be employed empirically, but belongs to reason alone, which passes the bounds of all empirical use of the understanding. We have, therefore, contented ourselves with a merely critical remark, leaving the subject to be explained in the sequel.

Before concluding this fourth section, and at the same time the system of all principles of the pure understanding, it seems proper to mention the reasons which induced me to term the principles of modality postulates. This expression I do not here use in the sense which some more recent philosophers, contrary to its meaning with mathematicians, to whom the word properly belongs, attach to it— that of a proposition, namely, immediately certain, requiring neither deduction nor proof. For if, in the case of synthetical propositions, however evident they may be, we accord to them without deduction, and merely on the strength of their own pretensions, unqualified belief, all critique of the understanding is entirely lost; and, as there is no want of bold pretensions, which the common belief (though for the philosopher this is no credential) does not reject, the understanding lies exposed to every delusion and conceit, without the power of refusing its assent to those assertions, which, though illegitimate, demand acceptance as veritable axioms. When, therefore, to the conception of a thing an a priori determination is synthetically added, such a proposition must obtain, if not a proof, at least a deduction of the legitimacy of its assertion.

The principles of modality are, however, not objectively synthetical, for the predicates of possibility, reality, and necessity do not in the least augment the conception of that of which they are affirmed, inasmuch as they contribute nothing to the representation of the object. But as they are, nevertheless, always synthetical, they are so merely subjectively. That is to say, they have a reflective power, and apply to the conception of a thing, of which, in other respects, they affirm nothing, the faculty of cognition in which the conception originates and has its seat. So that if the conception merely agree with the formal conditions of experience, its object is called possible; if it is in connection with perception, and determined thereby, the object is real; if it is determined according to conceptions by means of the connection of perceptions, the object is called necessary. The principles of modality therefore predicate of a conception nothing more than the procedure of the faculty of cognition which generated it. Now a postulate in mathematics is a practical proposition which contains nothing but the synthesis by which we present an object to ourselves, and produce the conception of it, for example— "With a given line, to describe a circle upon a plane, from

a given point"; and such a proposition does not admit of proof, because the procedure, which it requires, is exactly that by which alone it is possible to generate the conception of such a figure. With the same right, accordingly, can we postulate the principles of modality, because they do not augment* the conception of a thing but merely indicate the manner in which it is connected with the faculty of cognition.