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, to abandon itself to a despairing scepticism, or, on the other, to assume a dogmatical confidence and obstinate persistence in certain assertions, without granting a fair hearing to the other side of the question. Either is the death of a sound philosophy, although the former might perhaps deserve the title of the euthanasia of pure reason.
Before entering this region of discord and confusion, which the conflict of the laws of pure reason (antinomy) produces, we shall present the reader with some considerations, in explanation and justification of the method we intend to follow in our treatment of this subject. I term all transcendental ideas, in so far as they relate to the absolute totality in the synthesis of phenomena, cosmical conceptions; partly on account of this unconditioned totality, on which the conception of the world-whole is based — a conception, which is itself an idea — partly because they relate solely to the synthesis of phenomena — the empirical synthesis; while, on the other hand, the absolute totality in the synthesis of the conditions of all possible things gives rise to an ideal of pure reason, which is quite distinct from the cosmical conception, although it stands in relation with it. Hence, as the paralogisms of pure reason laid the foundation for a dialectical psychology, the antinomy of pure reason will present us with the transcendental principles of a pretended pure (rational) cosmology — not, however, to declare it valid and to appropriate it, but — as the very term of a conflict of reason sufficiently indicates, to present it as an idea which cannot be reconciled with phenomena and experience.
Last updated Sunday, March 27, 2016 at 11:56