The Critique of Pure Reason: Top Philosophy Collections
ဤ E-စာအုပ်အကြောင်း
Whether the treatment of that portion of our knowledge which lies within the province of pure reason advances with that undeviating certainty which characterizes the progress of science, we shall be at no loss to determine. If we find those who are engaged in metaphysical pursuits, unable to come to an understanding as to the method which they ought to follow; if we find them, after the most elaborate preparations, invariably brought to a stand before the goal is reached, and compelled to retrace their steps and strike into fresh paths, we may then feel quite sure that they are far from having attained to the certainty of scientific progress and may rather be said to be merely groping about in the dark. In these circumstances we shall render an important service to reason if we succeed in simply indicating the path along which it must travel, in order to arrive at any results—even if it should be found necessary to abandon many of those aims which, without reflection, have been proposed for its attainment.
That logic has advanced in this sure course, even from the earliest times, is apparent from the fact that, since Aristotle, it has been unable to advance a step and, thus, to all appearance has reached its completion. For, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical, discussions on the origin of knowledge and the different kinds of certitude, according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies: this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical science. We do not enlarge but disfigure the sciences when we lose sight of their respective limits and allow them to run into one another. Now logic is enclosed within limits which admit of perfectly clear definition; it is a science which has for its object nothing but the exposition and proof of the formal laws of all thought, whether it be a priori or empirical, whatever be its origin or its object, and whatever the difficulties—natural or accidental—which it encounters in the human mind.
အဆင့်သတ်မှတ်ခြင်း၊ သုံးသပ်ခြင်း
စာရေးသူအကြောင်း
Immanuel Kant (22 April 1724 – 12 February 1804) was a German philosopher, who is considered the central figure of modern philosophy. Kant argued that fundamental concepts of the human mind structure human experience, that reason is the source of morality, that aesthetics arises from a faculty of disinterested judgment, that space and time are forms of our understanding, and that the world as it is "in-itself" is unknowable. Kant took himself to have effected a Copernican revolution in philosophy, akin to Copernicus' reversal of the age-old belief that the sun revolved around the earth. His beliefs continue to have a major influence on contemporary philosophy, especially the fields of metaphysics, epistemology, ethics, political theory, and aesthetics.
Kant in his critical phase sought to 'reverse' the orientation of pre-critical philosophy by showing how the traditional problems of metaphysics can be overcome by supposing that the agreement between reality and the concepts we use to conceive it arises not because our mental concepts have come to passively mirror reality, but because reality must conform to the human mind's active concepts to be conceivable and at all possible for us to experience. Kant thus regarded the basic categories of the human mind as the transcendental "condition of possibility" for any experience.
Politically, Kant was one of the earliest exponents of the idea that perpetual peace could be secured through universal democracy and international cooperation. The exact nature of Kant's religious ideas continue to be the subject of especially heated philosophical dispute, with viewpoints ranging from the idea that Kant was an early and radical exponent of atheism who finally exploded the ontological proof for God's existence, to more critical treatments epitomized by Nietzsche who claimed that Kant had "theologian blood" and that Kant was merely a sophisticated apologist for traditional Christian religious belief, writing that "Kant wanted to prove, in a way that would dumbfound the common man, that the common man was right: that was the secret joke of this soul."
