Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/550

 The mathematician, the natural philosopher, and the logician—how far soever the first may have advanced in rational, and the two latter in philosophical knowledge—are merely artists, engaged in the arrangement and formation of conceptions; they cannot be termed philosophers. Above them all, there is the ideal teacher, who employs them as instruments for the advancement of the essential aims of human reason. Him alone can we call philosopher; but he nowhere exists. But the idea of his legislative power resides in the mind of every man, and it alone teaches us what kind of systematic unity philosophy demands in view of the ultimate aims of reason. This idea is, therefore, a cosmical conception.

In view of the complete systematic unity of reason, there can only be one ultimate end of all the operations of the mind. To this all other aims are subordinate, and nothing more than means for its attainment. This ultimate end is the destination of man, and the philosophy which relates to it is termed Moral Philosophy. The superior position occupied by moral philosophy, above all other spheres for the operations of reason, sufficiently indicates the reason why the ancients always included the idea—and in an especial manner—of Moralist in that of Philosopher. Even at the present day, we call a man who appears to have the power of self-government, even although his knowledge may be very limited, by the name of philosopher.

The legislation of human reason, or philosophy, has two objects— Nature and Freedom, and thus contains not only the laws of nature, but also those of ethics, at first in two separate systems, which, finally, merge into one grand philosophical system of cognition. The philosophy of Nature relates to that which is, that of Ethics to that which ought to be.

But all philosophy is either cognition on the basis of pure reason, or the cognition of reason on the basis of empirical principles. The former is termed pure, the latter empirical philosophy.

The philosophy of pure reason is either propaedeutic, that is, an inquiry into the powers of reason in regard to pure a priori