Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller

1 The First and Second Editions read ' When two terms of a proposition are given, the third also.'

Transcendental Analytic 147

on the contrary, analogy does not consist in the equality of two quantitative, but of two qualitative relations, so that when three terms are given I may learn from them a priori the relation to a fourth only, but not that [p. 180] fourth term itself. All I can thus gain is a rule according to which I may look in experience for the fourth term, or a characteristic mark by which I may find it. An analogy of experience can therefore be no more than a rule according to which a certain unity of experience may arise from perceptions (but not how perception itself, as an empirical intuition, may arise); it may serve as a principle for objects (as phenomena^) not in a constitutive, but only in a regulative capacity.

Exactly the same applies to the postulates of empirical thought in general, which relate to the synthesis of mere intuition (the form of phenomena), the synthesis of perception (the matter of them), and the synthesis of experience (the relation of these perceptions). They too are regulative principles only, and differ from the mathematical, which are constitutive, not in their certainty, which is established in both a priori, but in the character of their evidence, that is, in that which is intuitive in it, and therefore in their demonstration also.

What has been remarked of all synthetical principles and must be enjoined here more particularly is this, that these analogies have their meaning and validity, not as principles of the transcendent, but only as princi- [p. 181] pies of the empirical use of the understanding. They can be established in this character only, nor can phenomena ever be comprehended under the categories directly, but

^ Read den Erscheinungen.

148 Transcendental Analytic only under their schemata. If the objects to which these principles refer were things by themselves, it would be perfectly impossible to know anything of them a priori and synthetically. But they are nothing but phenomena, and our whole knowledge of them, to which, after all, all principles a priori must relate, is only our possible experience of them. Those principles therefore can aim at nothing but the conditions of the unity of empirical knowledge in the synthesis of phenomena, which synthesis is represented only in the schema of the pure concepts of the understanding, while the category contains the function, restricted by no sensuous condition, of the unity of this synthesis as synthesis in general. Those principles will therefore authorise us only to connect phenomena, according to analogy, with the logical and universal unity of concepts, so that, though in using the principle we use the category, yet in practice (in the application to phenomena) we put the schema of the category, as a practical key, in its^ place, or rather put it by the side of the category as a restrictive condition, or, as what may be called, a formula of the category.

1 I read deren^ and afterwards der ersteren, though even then the whole passage is very involved. Professor Noire thinks that dessen may be referred to Gebrauchy and des ersteren to Grundsatz.

T7^anscendental Aiialytic 149

A [p. 182]

[First Analogy Principle of Permanence^

All phenomena contain the permanent (substance) as the object itself, and the changeable as its determination only, that is, as a mode in which the object exists

Proof of the First Analogy

All phenomena take place in time. Time can determine in two ways the relation in the existence of phenomena, so far as they are either successive or coexistent. In the first case time is considered as a series, in the second as a whole.]

Our apprehension of the manifold of phenomena is always successive, and therefore always changing. By it alone therefore we can never determine whether the manifold, as an object of experience, is coexistent or successive, unless there is something in it which exists always, that is, something constant and permanent, while change and succession are nothing but so many kinds (modi^ of time in which the permanent exists. Relations of time are therefore possible in the permanent only (coexistence and succession being the only relations of time) [p. 183] so that the permanent is the substratum of the empirical representation of time itself, and in it alone all determination of time is possible. Permanence expresses time as the constant correlative of all existence of phenomena, of all change and concomitancy. For change does not affect time itself, but only phenomena in time (nor is

1 See Supplement XVIII.

150 Transcendental Analytic