The Greatest Works of Immanuel Kant. Immanuel Kant

entirely on the idea of the supreme good. Hence all natural research tends towards the form of a system of ends, and in its highest development would be a physico-theology. But this, since it arises from the moral order as a unity grounded in the very essence of freedom and not accidentally instituted by external commands, establishes the teleology of nature on grounds which a priori must be inseparably connected with the inner possibility of things. The teleology of nature is thus made to rest on a transcendental theology, which takes the ideal of supreme ontological perfection as a principle of systematic unity, a principle which connects all things according to universal and necessary natural laws, since they all have their origin in the absolute necessity of a single primal being”.

      KANT’S INAUGURAL DISSERTATION OF 1770

       Table of Contents

Table of Contents

       Section I: On the Idea of a World in General

       Section II: On the Distinction between the Sensible and the Intelligible Generally

       Section III: On the Principles of the Form of the Sensible World

       Section IV: On the Principle of the Form of the Intelligible World

       Section V: On the Method Respecting the Sensuous and the Intellectual in Metaphysics

       Notes

      De Mundi Sensibilis atque Intelligibilis Forma et Principiis

       Dissertation on the Form and Principles of the Sensible and the Intelligible World

      SECTION I

       ON THE IDEA OF A WORLD IN GENERAL

       Table of Contents

      Paragraph 1

      As the analysis of a substantial composite terminates only in a part which is not a whole, that is, in a simple part, so synthesis terminates only in a whole which is not a part, that is, the world.

In this exposition of the underlying concept I have had regard not only to the marks pertaining to the distinct cognition of the object, but somewhat also to the two-fold genesis of the concept from the nature of the mind, which, being serviceable to a method of deeper metaphysical insight, by way of example appears to me not a little commendable. For it is one thing, the parts being given, to conceive the composition of the whole by an abstract notion of the intellect, and another thing to follow out this general notion considered as a problem of the reason by the cognitive sensuous faculty, that is, to represent it to one’s self in the concrete by a distinct intuition. The former is done through the class concept by composition, as several things are contained either under it or mutually, and hence by intellectual and universal ideas. The latter rests on the conditions of time, inasmuch as the concept of a composite is possible genetically, that is by synthesis, by the successive union of part to part, and falls under the laws of intuition. Similarly, a substantial composite being given, we easily attain to the idea of the simple parts by the general removal of the intellectual notion of composition; for what remains after the removal of conjunction are the simple parts. But according to the laws of intuitive cognition this is not done, that is, all composition is not removed, except by a regress from the given whole to any possible parts whatsoever—in other words, by an analysis again resting on the condition of time.^[1] But since in order to a composite a multiplicity, in order to a whole, the allness, of parts is required, neither the analysis nor the synthesis will be complete; hence neither by the former will the concept of the simple part emerge, nor by the latter the concept of the whole, unless either can be gone through within a time that is finite and assignable.

But since in a continuous quantity the regress from the whole to assignable parts, and in an infinite quantity the progress from the parts to the given whole are endless, complete analysis in the one and complete synthesis in the other direction are impossible; hence neither the whole in the first case as to composition, nor the composite in the latter case as to totality can be thought completely in accordance with the laws of intuition. Unthinkable and impossible being vulgarly deemed to have the same meaning, it is plain why the concepts of the continuous as well as that of the infinite are rejected by most men as concepts whose representation according to the laws of intuitive cognition is impossible. Although I do not here champion these notions, especially not the first, which are considered exploded by many schools, still the following reminder is of the greatest moment. Those who use so perverse an argumentation have fallen into a grave error.^[2] For whatever is repugnant to the laws of the intellect and reason is of course impossible, but that which being the object of pure reason does merely not fall under the laws of intuitive cognition is not so. For here the disagreement between the sensuous and the intellectual faculties, whose natures I shall presently explain, indicates nothing except that the abstract ideas which the mind has received from the intellect can often not be followed out in the concrete and converted into intuitions. This subjective difficulty generally feigns some objective repugnance and easily deceives the incautious, the limits by which the human mind is circumscribed being taken for those by which the essence of things themselves is contained.

      Furthermore, as the argument from intellectual reasonings easily shows that substantial composites being given, whether by the testimony of the senses or otherwise, the simple parts and the world are also given, so does our definition point out causes contained in the nature of the subject why the notion of a world should not seem merely arbitrary and made up, as in mathematics, only for the sake of the deducible consequences. The mind intent upon resolving as well as compounding the concept of a composite demands and presumes boundaries in which it may acquiesce in the former as well as in the latter direction.

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      In defining the World the following points require attention:

      I. Matter (in the transcendental sense), that is, the parts which are here assumed to be substances. We might plainly be regardless of coincidence between our definition and the meaning of the common word, the question being, so to speak, of a problem arising in accordance with the laws of reasoning, namely, how several substances may coalesce into one, and on what condition rests this one’s being no part of another. But the force of the word World, as commonly used, of itself falls in with us. For no one will attribute accidents to the World as parts, but as determinations, states; hence the so-called world of the ego, unrestrained by the single substance and its accidents, is not very appositely called a World, unless, perhaps, an imaginary one. For the same reason it is not permissible to refer the successive series—namely, of states—as a part to the mundane whole; for modifications are not parts, but consequences of the subject. Finally, as to the nature of the substances constituting the world, I have not here called into debate whether they be contingent or necessary, nor do I hide such a determination unproved in the definition in order subsequently, as is sometimes done, to draw it thence by some specious argumentation. But I shall show further on that their contingency can be amply concluded from the conditions here posited.