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 occur that these men determine some parts inaccurately, and hence place them in contradiction with the whole, of which they are not yet possessed. The discoverer of the idea of the whole, on the contrary, proceeds from this idea, in which all parts are united, and these parts he separately places before his readers, because only thus can he communicate the whole. The work of the former is a synthetizing of that which they do not yet possess, but are to obtain through the synthesis; the work of the latter is an analyzing of that which he already possesses. It is very possible that the former may not be aware of the contradiction in which the several parts stand to the whole which is to be composed of them, for they may not have got so far yet as to compare them. But it is quite certain that the latter, who proceeded from the composite, must have thought, or believed that he thought, the contradiction which is in the parts of his representation—for he certainly at one time held all the parts together. It is not absurd to think dogmatism now, and in another moment transcendental idealism; for this we all do, and must do, if we wish to philosophize about both systems; but it is absurd to think both systems as one. The interpreters of Kant’s system do not necessarily think it thus as one; but the author of that system must certainly have done so if his system was intended to effect such a union.

Now, I, at least, am utterly incapable of believing such an absurdity on the part of any one who has his senses; how, then, can I believe Kant to have been guilty of it? Unless Kant, therefore, declares expressly in so many words, that he deduces sensation from an impression of the thing, per se, or, to use his own terminology, that sensation must be explained in philosophy, from a transcendental object which exists outside of us, I shall not believe what these interpreters tell us of Kant. But if he does make this declaration, I shall consider the Critique of Pure Reason rather as the result of the most marvellous accident than as the product of a mind.

But, say our opponents, does not Kant state expressly that “The object is given to us,” and “that this is possible because the object affects us as in a certain manner,” and “that there is a power of attaining representations by the manner in which objects affect us, which power is called sensuousness.” Nay, Kant says even this: “How should our knowledge be awakened into exercise if it were not done by objects that touch our senses and partly produce representations themselves, while partly putting our power of understanding into motion, to compare, connect and separate these representations, and thus to form the raw material of our sensuous impressions into a knowledge which is called experience.” Well, these are probably all the passages which can be adduced by our opponents. Now, putting merely passages against passages, and words against words, and abstracting altogether from the idea of the whole, which I assume these interpreters never to have had, let me ask first, if these passages could really not be united with Kant’s other frequently repeated statements, viz., that it is folly to speak of an impression produced upon us by an external transcendental object,—how did it happen that these interpreters preferred to sacrifice the many statements, which assert a transcendental idealism, to these few passages, which assert a dogmatism, than vice versa? Doubtless because they did not attempt the study of Kant’s writings with an impartial mind, but had their heads full of that dogmatism—which constitutes their very being—as the only correct system, which they assumed such a sensible man as Kant must necessarily also hold to be the only correct system; and because they thus did not seek to be taught by Kant, but merely to be confirmed by him in their old way of thinking.

But cannot these seemingly opposite statements be united? Kant speaks in these passages of objects. What this word is to signify, we clearly must learn from Kant himself. He says: “It is the understanding which adds the object to the appearance, by connecting the manifold of the appearance in one consciousness. When this is done, we say we know the