Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/499

 the reality of which neither can present in actual or even in possible experience? Each adopts the plan of meditating on his idea for the purpose of drawing from the idea, if he can, what is more than the idea, that is, the reality of the object which it indicates. How shall they settle the dispute, since neither is able to make his assertions directly comprehensible and certain, but must restrict himself to attacking and confuting those of his opponent? All statements enounced by pure reason transcend the conditions of possible experience, beyond the sphere of which we can discover no criterion of truth, while they are at the same time framed in accordance with the laws of the understanding, which are applicable only to experience; and thus it is the fate of all such speculative discussions that while the one party attacks the weaker side of his opponent, he infallibly lays open his own weaknesses.

The critique of pure reason may be regarded as the highest tribunal for all speculative disputes; for it is not involved in these disputes, which have an immediate relation to certain objects and not to the laws of the mind, but is instituted for the purpose of determining the rights and limits of reason.

Without the control of criticism, reason is, as it were, in a state of nature, and can only establish its claims and assertions by war. Criticism, on the contrary, deciding all questions according to the fundamental laws of its own institution, secures to us the peace of law and order, and enables us to discuss all differences in the more tranquil manner of a legal process. In the former case, disputes are ended by victory, which both sides may claim and which is followed by a hollow armistice; in the latter, by a sentence, which, as it strikes at the root of all speculative differences, ensures to all concerned a lasting peace. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all.

This freedom will, among other things, permit of our openly stating the difficulties and doubts which we are ourselves unable to solve, without being decried on that account as turbulent