Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/249

 ven allow us to endeavour to form so much as a conception of them. The specious error which leads to this—and which is a perfectly excusable one—lies in the fact that the employment of the understanding, contrary to its proper purpose and destination, is made transcendental, and objects, that is, possible intuitions, are made to regulate themselves according to conceptions, instead of the conceptions arranging themselves according to the intuitions, on which alone their own objective validity rests. Now the reason of this again is that apperception, and with it thought, antecedes all possible determinate arrangement of representations. Accordingly we think something in general and determine it on the one hand sensuously, but, on the other, distinguish the general and in abstracto represented object from this particular mode of intuiting it. In this case there remains a mode of determining the object by mere thought, which is really but a logical form without content, which, however, seems to us to be a mode of the existence of the object in itself (noumenon), without regard to intuition which is limited to our senses.

Before ending this transcendental analytic, we must make an addition, which, although in itself of no particular importance, seems to be necessary to the completeness of the system. The highest conception, with which a transcendental philosophy commonly begins, is the division into possible and impossible. But as all division presupposes a divided conception, a still higher one must exist, and this is the conception of an object in general—problematically understood and without its being decided whether it is something or nothing. As the categories are the only conceptions which apply to objects in general, the distinguishing of an object, whether it is something or nothing, must proceed according to the order and direction of the categories.

1. To the categories of quantity, that is, the conceptions of all, many, and one, the conception which annihilates all, that is, the conception of none, is opposed. And thus the object of a conception, to which no intuition can be found to correspond, is = nothing. That is, it is a conception without an object (ens rationis), like noumena, which cannot be considered possible in the sphere of reality, though they must not therefore be held to be impossible—or like certain new fundamental