Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller
The text is shown on its own: no facing layer is held for this issue.
The translator’s English as printed (F. Max Müller). The original-language text is not held; names are romanised as the translator printed them.
external intuition in general by means of productive imagination, and belongs therefore, by right, not only to geometry, but even to transcendental philosophy.
Stipplement XIV '/6i
regard to internal intuition we know our own self as a phenomenon only, and not as it is by itself.^
§25
In the transcendental synthesis, however, of the manifold of representations in general, and therefore in the original synthetical unity of apperception, I am conscious of myself, neither as I appear to myself, nor as I am by myself, but only that I am. This representation is an act of thought, not of intuition. Now, in order to know ourselves, we require, besides the act of thinking, which brings the manifold of every possible intuition to the unity of apperception, a definite kind of intuition also by which that manifold is given, and thus, though my own existence is not phenomenal (much less a mere illusion), yet the determination of my existence ^ can only take place according to the form of the internal sense, and in that special manner in which the manifold, which I connect, is given in the internal intuition. This shows that I have no knowledge of myself as I am, but only as I
1 I do not see how so much difficulty should be found in admitting that the internal sense is affected by ourselves. Every act of attention gives us an instance of it. In such an act the understanding always determines the internal sense, according to the connection which it thinks, to such an internal intuition as corresponds to the manifold in the synthesis of the understanding. How much the mind is commonly affected thereby anybody will be able to perceive in himself.
2 The / think expresses the act of determining my own existence. What is thus given is the existence, but what is not yet given, is the manner in which I am to determine it, that is, in which I am to place within me the manifold belonging to it. For that purpose self-intuition is required, which depends on an a priori form, that is, on time, which is sensuous, and belongs to our receptivity of what is given to us as determinable. If, then, I have not another self-intuition which, likewise before the act of determination, gives the determining within me, of the spontaneity of which I am conscious only, as time gives the determinable, 1 cannot determine my existence as that of a spontaneously acting being, but I only represent to myself the spontaneity of my thinking, that is, of the act of determination, my existence remaining sensuous only, that is, determinable, as the existence of a phenomenon. It is, however, on account of this spontaneity that I call myself an intelligence.
762 Supplement XIV appear to myself. The consciousness of oneself is therefore very far from being a knowledge of oneself, in spite of all the categories which constitute the thinking of an object in general, by means of the connection of the manifold in an apperception. As for the knowledge of an object different from myself I require, besides the thinking of an object in general (in a category), an intuition also, to determine that general concept, I require for the knowledge of my own self, besides consciousness, or besides my thinking myself, an intuition also of the manifold in me, to determine that thought. I exist, therefore, as such an intelligence, which is simply conscious of its power of connection, but with respect to the manifold that has to be connected, is subject to a Hmiting condition which is called the internal sense, according to which that connection can only become perceptible in relations of time, which lie entirely outside the concepts of the understanding. Such an intelligence, therefore, can only know itself as it appears to itself in an intuition (which cannot be intellectual and given by the understanding itself), and not as it would know itself, if its intuition were intellectual.
§26
Transcendental Deduction of the Universally Possible Employment of the Pure Concepts of the Understanding in Experience
No commentary for this page under the selected tracks.
There is commentary on page 1.