have a priori representations of space and time (generated only through the synthesis of the manifold that original sensibility provides. We therefore have a
pure synthesis of apprehension (A100).
Further Kant explains why the synthesis of apprehension is combined with the synthesis of reproduction and how the later belongs among the transcendental actions of the mind (transcendental imagination).
In В§ 3 Kant says that one consciousness unifies the manifold that has been successfully intuited, and then also reproduced into one representation.
We compose geometrical figures in accordance with the rule according to which such intuitions can be always exhibited. This unity of the rule determines every manifold and limits it to conditions that make the unity of apperception possible. (A105)
Every necessity has a transcendental condition as its ground. "Now I call this original and transcendental condition. . . the transcendental apperception. . . The consciousness of oneself in accordance with the determinations of our state in internal perception is merely empirical. . . and is called inner sense or empirical apperception . That which should necessarily be represented as numerically identical cannot be thought of as such through empirical data. There must be a condition that precedes all experience and makes the latter itself possible, which should make such a transcendental presupposition valid.
Now no cognitions can occur in us, no connection an unity among them, without of that unity of consciousness that precedes all data of the intuitions, and in relation to which all representation of objects is alone possible. This pure original, unchanging consciousness I will now name transcendental apperception. That it deserves its name is obvious from this, that even the purest objective unity, namely that of the a priori concepts (space and time) is possible only through the relation of the intuitions to it. The numerical unity of this apperception therefore grounds all concepts a priori , just as the manifoldness of space and time grounds the intuitions of sensibility "(A107).
If I simplify this argument:
(1) The unity of apperception is a necessary condition of experience. (2) Necessity makes it transcendental. (3) Still it is applicable to experience. Hence the product of such apperception the categories can be pure and applicable to the experience. At this point the task of the argument Kant endeavored is pretty much accomplished. It is strong convincing and revealing. The rest is merely a detailed presentation of the categories.
В
15. Explain Kant's distinction between the "Constitutive" and "regulative" employment of concepts. Give examples of concepts that Kant believes to have a legitimate "constitutive" use and concepts that have only a "regulative" use.
В
The principles are called constitutive if using them we "would be able to compose and determine a priori , ie, construct the degree of the sensation of sunlight out of about 200000 illuminations from the moon "(A179) They have to bring the existence of appearances under rules.
The regulative "principles can concern only the relation of existence of appearances under rules a priori . Here therefore neither axioms no intuitions can be thought of " Under those the "existence cannot be construed" (B222) .
Mathematical principles are constitutive, while philosophical ones (categories) regulative.
В
16. Explain Kant's Third Antinomy and his resolution of it. What did he mean by saying that a human being is a citizen of two worlds? [You may find Kant's Groundwork, 107-109, helpful here.] How does the distinguishing our regarding things as "phenomena" from our regarding things as "Noumena" come into this story?
В
Kant points out that there are two contradicting ideas of reason on the possibility of freedom, and there are seemingly consistent proofs for each of them.
One states that another causality through freedom is also necessary in order to explain the derivation of the appearances of the world.
The other: There is no freedom, but everything in the world happens in accordance with laws of nature.
The first is proved by looking at the natural causality in the world as needed causal explanation itself. Here we are offered to look at natural causality as one of the appearances, which are under that law.
The second is proved by pointing out that freedom as a special kind of causality could be looked up on as requiring a cause it...
