So much with regard to the completeness in our laying hold of every single object, and the thoroughness in our laying hold of all objects, as the material of our critical enquiries—a completeness and thoroughness determined, not by a casual idea, but by the nature of our knowledge itself.
Besides this, certainty and clearness with regard to form are two essential demands that may very properly be addressed to an author who ventures on so slippery an undertaking.
First, with regard to certainty, I have pronounced judgment against myself by saying that in this kind of enquiries it is in no way permissible to propound mere opinions, and that everything looking like a hypothesis is counterband, that must not be offered for sale at however low a price, but must, as soon as it has been discovered, be confiscated. For every kind of knowledge which professes to be certain a priori, proclaims itself that it means to be taken for absolutely necessary. And this applies, therefore, still more to a definition of all pure knowledge a priori, which is to be the measure, and therefore also an example, of all apodictic philosophical certainty. Whether I have fulfilled what I have here undertaken to do, must be left to the judgment of the reader; for it only behoves the author to propound his arguments, and not to determine beforehand the effect which they ought to produce on his judges. But, in order to prevent any unnecessary weakening of those arguments, he may be allowed to point out himself certain passages which, though they refer to collateral objects only, might occasion some mistrust, and thus to counteract in time the influence which the least hesitation of the reader in respect to these minor points might exercise with regard to the principal object.
I know of no enquiries which are more important for determining that faculty which we call understanding (Verstand), and for fixing its rules and its limits, than those in the Second Chapter of my Transcendental Analytic, under the title of 'Deduction of the Pure Concepts of the Understanding.' They have given me the greatest but, I hope, not altogether useless trouble. This enquiry, which rests on a deep foundation, has two sides. The one refers to the objects of the pure understanding, and is intended to show and explain the objective value of its concepts a priori. It is, therefore, of essential importance for my purposes. The other is intended to enquire into the pure understanding itself, its possibility, and the powers of knowledge on which it rests, therefore its subjective character; a subject which, though important for my principal object, yet forms no essential part of it, because my principal problem is and remains, What and how much may understanding (Verstand) and reason (Vernunft) know without all experience? and not, How is the faculty of thought possible? The latter would be an enquiry into a cause of a given effect; it would, therefore, be of the nature of an hypothesis (though, as I shall show elsewhere, this is not quite so); and it might seem as if I had here allowed myself to propound a mere opinion, leaving the reader free to hold another opinion also. I therefore warn the reader, in case my subjective deduction should not produce that complete conviction which I expect, that the objective deduction, in which I am here chiefly concerned, must still retain its full strength. For this, what has been said may possibly by itself be sufficient.
Secondly, as to clearness, the reader has a right to demand not only what may be called logical or discursive clearness, which is based on concepts, but also what may be called æsthetic or intuitive clearness produced by intuitions, i.e. by examples and concrete illustrations. With regard to the former I have made ample provision. That arose from the very nature of my purpose, but it became at the same time the reason why I could not fully satisfy the latter, if not absolute, yet very just claim. Nearly through the whole of my work I have felt doubtful what to do. Examples and illustrations seemed always to be necessary, and therefore found their way into the first sketch of my work. But I soon perceived the magnitude of my task and the number of objects I should have to treat; and, when I saw that even in their driest scholastic form they would considerably swell my book, I did not consider it expedient to extend it still further through examples and illustrations required for popular purposes only. This work can never satisfy the popular taste, and the few who know, do not require that help which, though it is always welcome, yet might here have defeated its very purpose. The Abbé Terrasson3 writes indeed that, if we measured the greatness of a book, not by the number of its pages, but by the time we require for mastering it, many a book might be said to be much shorter, if it were not so short. But, on the other hand, if we ask how a complicated, yet in principle coherent whole of speculative thought can best be rendered intelligible, we might be equally justified in saying that many a book would have been more intelligible, if it had not tried to be so very intelligible. For the helps to clearness, though they may be missed4 with regard to details, often distract with regard to the whole. The reader does not arrive quickly enough at a survey of the whole, because the bright colours of illustrations hide and distort the articulation and concatenation of the whole system, which, after all, if we want to judge of its unity and sufficiency, are more important than anything else.
Surely it should be an attraction to the reader if he is asked to join his own efforts with those of the author in order to carry out a great and important work, according to the plan here proposed, in a complete and lasting manner. Metaphysic, according to the definitions here given, is the only one of all sciences which, through a small but united effort, may count on such completeness in a short time, so that nothing will remain for posterity but to arrange everything according to its own views for didactic purposes, without being able to add anything to the subject itself. For it is in reality nothing but an inventory of all our possessions acquired through Pure Reason, systematically arranged. Nothing can escape us, because whatever reason produces entirely out of itself, cannot hide itself, but is brought to light by reason itself, so soon as the common principle has been discovered. This absolute completeness is rendered not only possible, but necessary, through the perfect unity of this kind of knowledge, all derived from pure concepts, without any influence from experience, or from special intuitions leading to a definite kind of experience, that might serve to enlarge and increase it. Tecum habita et noris quam sit tibi curta supellex (Persius, Sat. iv. 52).
Such a system of pure (speculative) reason I hope myself to produce under the title of 'Metaphysic of Nature.' It will not be half so large, yet infinitely richer than this Critique of Pure Reason, which has, first of all, to discover its source, nay, the conditions of its possibility, in fact, to clear and level a soil quite overgrown with weeds. Here I expect from my readers the patience and impartiality of a judge, there the goodwill and aid of a fellow-worker. For however completely all the principles of the system have been propounded in my Critique, the completeness of the whole system requires also that no derivative concepts should be omitted, such as cannot be found out by an estimate a priori, but have to be discovered step by step. There the synthesis of concepts has been exhausted, here it will be requisite to do the same for their analysis, a task which is easy and an amusement rather than a labour.
I have only a few words to add with respect to the printing of my book. As the beginning had been delayed, I was not able to see the clean sheets of more than about half of it. I now find some misprints, though they do not spoil the sense, except line 4 from below, where specific should be used instead of sceptic. The antinomy of pure reason has been arranged in a tabular form, so that all that belongs to the thesis stands on the left, what belongs to the antithesis on the right side. I did this in order that thesis and antithesis might be more easily compared.
1 This preface is left out in later editions, and replaced by a new preface; see Supplement II.
2 We often hear complaints against the shallowness of thought in our own time, and the decay of sound knowledge. But I do not see that sciences which rest on a solid foundation, such as mathematics, physics, etc., deserve this reproach in the least. On the contrary, they maintain their old reputation of solidity, and with regard to physics, ev
en surpass it. The same spirit would manifest itself in other branches of knowledge, if only their principles had first been properly determined. Till that is done, indifferentism and doubt, and ultimately severe criticism, are rather signs of honest thought. Our age is, in every sense of the word, the age of criticism, and everything must submit to it. Religion, on the strength of its sanctity, and law, on the strength of its majesty, try to withdraw themselves from it; but by so doing they arouse just suspicions, and cannot claim that sincere respect which reason pays to those only who have been able to stand its free and open examination.
3 Terrasson, Philosophie nach ihrem allgemeinen Einflusse auf alle Gegenstände des Geistes und der Sitten, Berlin.
4 Rosenkranz and others change fehlen into helfen, without necessity, I think.
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Translator's Preface
Why I thought I might translate Kant's Critique
'But how can you waste your time on a translation of Kant's Critik der reinen Vernunft?' This question, which has been addressed to me by several friends, I think I shall best be able to answer in a preface to that translation itself. And I shall try to answer it point by point.
First, then, with regard to myself. Why should I waste my time on a translation of Kant's Critik der reinen Vernunft?—that is, Were there not other persons more fitted for that task, or more specially called upon to undertake it?
It would be the height of presumption on my part to imagine that there were not many scholars who could have performed such a task as well as myself, or far better. All I can say is, that for nearly thirty years I have been waiting for some one really qualified, who would be willing to execute such a task, and have waited in vain. What I feel convinced of is that an adequate translation of Kant must be the work of a German scholar. That conviction was deeply impressed on my mind when reading, now many years ago, Kant's great work with a small class of young students at Oxford—among whom I may mention the names of Appleton, Nettleship, and Wallace. Kant's style is careless and involved, and no wonder that it should be so, if we consider that he wrote down the whole of the Critique in not quite five months. Now, beside the thread of the argument itself, the safest thread through the mazes of his sentences must be looked for in his adverbs and particles. They, and they only, indicate clearly the true articulation of his thoughts, and they alone impart to his phrases that peculiar intonation which tells those who are accustomed to that bye-play of language, what the author has really in his mind, and what he wants to express, if only he could find the right way to do it.
When reading and critically interpreting Kant's text, I sometimes compared other translations, particularly the English translations by Haywood and Meiklejohn,1 and excellent as, in most places, I found their renderings, particularly the latter, I generally observed that, when the thread was lost, it was owing to a neglect of particles and adverbs, though sometimes also to a want of appreciation of the real, and not simply the dictionary meaning, of German words. It is not my intention to write here a criticism of previous translations; on the contrary, I should prefer to express my obligation to them for several useful suggestions which I have received from them in the course of what I know to be a most arduous task. But in order to give an idea of what I mean by the danger arising from a neglect of adverbs and particles in German, I shall mention at least a few of the passages of which I am thinking.
Kant says: Da also selbst die Auflösung dieser Aufgaben niemals in der Erfahrung vorkommen kann. This means, 'As therefore even the solution of these problems can never occur in experience,' i.e. as, taking experience as it is, we have no right even to start such a problem, much less to ask for its solution. Here the particle also implies that the writer, after what he has said before, feels justified in taking the thing for granted. But if we translate, 'Although, therefore, the solution of these problems is unattainable through experience,' we completely change the drift of Kant's reasoning. He wants to take away that very excuse that there exists only some uncertainty in the solution of these problems, by showing that the problems themselves can really never arise, and therefore do not require a solution at all. Kant repeats the same statement in the same page with still greater emphasis, when he says: Die dogmatische Auflösung ist also nicht etwa ungewiss, sondern unmöglich, i.e. 'Hence the dogmatical solution is not, as you imagine, uncertain, but it is impossible.'
the syntactical structure of the sentence, as well as the intention of the writer, does not allow of our changing the words so ist es klüglich gehandelt, into a question. It is the particle so which requires the transposition of the pronoun (ist es instead of es ist), not the interrogative character of the whole sentence.
wenn cannot be rendered by although, which is wenn auch in German. Wenn beide nach empirischen Gesetzen in einer Erfahrung richtig und durchgängig zusammenhängen means, 'If both have a proper and thorough coherence in an experience, according to empirical laws'; and not, 'Although both have,' etc.
Sollen is often used in German to express what, according to the opinion of certain people, is meant to be. Thus Kant, speaks of the ideals which painters have in their minds, and die ein nicht mitzutheilendes Schattenbild ihrer Producte oder auch Beurtheilungen sein sollen, that is, 'which, according to the artists' professions, are a kind of vague shadows only of their creations and criticisms, which cannot be communicated.' All this is lost, if we translate, 'which can serve neither as a model for production, nor as a standard for appreciation.' It may come to that in the end, but it is certainly not the way in which Kant arrives at that conclusion.
den einzigmöglichen Beweisgrund (wofern überall nur ein speculativer Beweis statt findet) is not incorrectly rendered by 'the only possible ground of proof (possessed by speculative reason)'; yet we lose the thought implied by Kant's way of expression, viz. that the possibility of such a speculative proof is very doubtful.
The same applies to an expression which occurs ein solches Schema, als ob es ein wirkliches Wesen wäre. Kant speaks of a schema which is conceived to be real, but is not so, and this implied meaning is blurred if we translate 'a schema, which requires us to regard this ideal thing as an actual existence.'
Kant writes: Methoden, die zwar sonst der Vernunft, aber nur nicht hier wol anpassen.
This has been translated: 'The methods which are originated by reason, but which are out of place in this sphere.'
This is not entirely wrong, but it blurs the exact features of the sentence. What is really meant is: 'Methods which are suitable to reason in other spheres, only, I believe, not here.' It is curious to observe that Kant, careless as he was in the revision of his text, struck out wol in the Second Edition, because he may have wished to remove even that slight shade of hesitation which is conveyed by that particle. Possibly, however, wol may refer to anpassen, i.e. pulchre convenire, the limitation remaining much the same in either case.
Doch is a particle that may be translated in many different ways, but it can never be translated by therefore. Thus when Kant writes (Suppl. XIV. § 17, note), folglich die Einheit des Bewusstseyns, als synthetisch, aber doch ursprünglich angetroffen wird, he means to convey an opposition between synthetical and primitive, i.e. synthetical, and yet primitive. To say 'nevertheless synthetical, and therefore primitive,' conveys the very opposite.
It may be easily understood that in a metaphysical argument it must cause serious inconvenience, if the particle not is either omitted where Kant has it, or added where Kant has it not. It is of less consequence if not is omitted in such a passage as, for instance, where Kant says in the preface to the Second Edition, that the obscurities of the first have given rise to misconceptions 'without his fault,' instead of 'not without his fault.' But the matter becomes more serious in other places.
Thus (Supplement XIV. § 26) Kant says, ohne diese Tauglichkeit, which means, 'unless the categories were adequate for that purpose,' but not 'if the categories were adequate.' Again (Supplement XVIb.), Kant agrees that space and time c
annot be perceived by themselves, but not, that they can be thus perceived. And it must disturb even an attentive reader when he reads that 'the categories must be employed empirically, and cannot be employed transcendentally,' while Kant writes: Da sie nicht von empirischem Gebrauch sein sollen, und von transcendentalem nicht sein können.
As regards single words, there are many in German which, taken in their dictionary meaning, seem to yield a tolerable sense, but which throw a much brighter light on a whole sentence, if they are understood in their more special idiomatic application.
Thus vorrücken, no doubt, may mean 'to place before,' but Jemandem etwas vorrücken, means 'to reproach somebody with something.' Hence die der rationalen Psychologie vorgerückten Paralogismen does not mean 'the paralogisms which immediately precede the Rational Psychology,' but 'the paralogisms with which Rational Psychology has been reproached.'
nachhängen cannot be rendered by 'to append.' Er erlaubt der Vernunft idealischen Erklärungen der Natur nachzuhängen means 'he allows reason to indulge in ideal explanations of nature,' but not 'to append idealistic explanations of natural phenomena.'
als ob er die bejahende Parthei ergriffen hätte, does not mean 'to attack the position,' but 'to adopt the position of the assenting party.'
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