纯粹理性批判

by Immanuel Kant

本书是康德三大批判著作、也是其全部哲学著述中意义较为特殊和重大的巨著，它改变了整个西方哲学前进发展的方向和进程。康德花了11年的时间完成，1781年初版，1787年再版。贯彻始终的根本指导思想就是：通过对理性本身、即人类先天认识能力的批判考察，确定它有哪些先天的、即具有普遍性和必然性的要素，以及这些要素的来源、功能、条件、范围和界限，从而确定它能认识什么和不能认识什么，在这基础上对形而上学的命运和前途作出最终的判决和规定，其使命是为真正的、作为科学的形而上学提供坚实可靠的基础。全书约有45万字，除了序言和一个总的导言外，分为“先验要素论”和“先验方法论”。中译本是直接从德文原本由邓晓芒翻译、杨祖陶校订，其译文精良，堪称佳作。书后还附有德汉术语索引、汉德术语对照以及人名索引，方便使用。读者对象哲学工作者及广大师生《纯粹理性批判》：我们平常喜欢在现象中区分出：本质上依赖于现象的直观并对任何一般人类感官都有效的东西，以及只是偶然归于这些现象的直观的东西，它不是在与感性的关系上普遍有效，而只是对这个那个感官的特殊职能或机制有效。这样，我们就把前一种知识称之为表现自在的对象本身的知识，而把后一种知识称之为只是该对象的现象的知识。但这种区分只是经验性的。如果我们停留于此（如通常发生的那样），而不再把那种经验性的直观作为单纯的现象来看待（如应当发生的那样）、以致在其中根本找不到任何依赖于某种自在事物本身的东西，那么，我们的先验区分就丧失了。而这样一来我们还是会相信能认识自在之物，尽管我们（在感官世界中）到处、哪怕在对感官世界的对象作最深入的研究时，也只能与现象打交道。所以，虽然我们把虹称之为只是晴天雨的现象，而把这场雨称之为自在的事物本身，这也是对的，只要我们把这个概念仅仅从物理学上理解为在普遍经验中、在对感官的所有不同情况之下，毕竟是这样而不是别样地在直观中被规定的东西。但是如果我们一般性地看待这种经验性的东西，并且不顾及它与每一种人类感官的协调性，而探问它是否也表象了一个自在的对象本身（不是雨滴，因为雨滴作为现象已经是经验性的客体了），那么这个表象与对象的关系问题就是先验的了，并且，不光是这些雨滴只是现象，而且甚至它们的圆形、乃至于它们在其中下落的空间，都不是自在的本身，而只是我们感性直观的一些变形，或者是感性直观的基础，但先验的客体仍然是我们所不知道的。我们的先验感性论要做的第二件重要的事就是：它不仅仅是要作为一种表面上的假设来赢得人们的一些好感，而是要具有对任何一种应被当作工具论的理论所可能要求的确定性和不被怀疑性。为了完全说明这种确定性，我们想选择某种案例，在其中这种工具论①的有效性可以变得一目了然，并用来进一步澄清在§3.中所讨论的问题。于是我们假定空间和时间本身自在地就是客观的，且是自在之物本身的可能性条件，那么显然首先，将会出现大量的关于这两者的先天无可置疑的综合命题，特别是关于空间的，所以我们这里要优先把空间当作例子来研究。由于几何学定理是先天综合地并以无可置疑的确定性被认识的，所以我要问：我们是从哪里取得这类定理的，并且我们的知性是靠什么来支持自己去达到这类绝对必然的、普遍有效的真理的？没有任何别的道路，唯有通

Paperback

Published March 1, 2017

About the author

Immanuel Kant was an 18th-century philosopher from Königsberg, Prussia (now Kaliningrad, Russia). He's regarded as one of the most influential thinkers of modern Europe & of the late Enlightenment. His most important work is The Critique of Pure Reason, an investigation of reason itself. It encompasses an attack on traditional metaphysics & epistemology, & highlights his own contribution to these areas. Other main works of his maturity are The Critique of Practical Reason, which is about ethics, & The Critique of Judgment, about esthetics & teleology.

Pursuing metaphysics involves asking questions about the ultimate nature of reality. Kant suggested that metaphysics can be reformed thru epistemology. He suggested that by understanding the sources & limits of human knowledge we can ask fruitful metaphysical questions. He asked if an object can be known to have certain properties prior to the experience of that object. He concluded that all objects that the mind can think about must conform to its manner of thought. Therefore if the mind can think only in terms of causality–which he concluded that it does–then we can know prior to experiencing them that all objects we experience must either be a cause or an effect. However, it follows from this that it's possible that there are objects of such a nature that the mind cannot think of them, & so the principle of causality, for instance, cannot be applied outside experience: hence we cannot know, for example, whether the world always existed or if it had a cause. So the grand questions of speculative metaphysics are off limits, but the sciences are firmly grounded in laws of the mind. Kant believed himself to be creating a compromise between the empiricists & the rationalists. The empiricists believed that knowledge is acquired thru experience alone, but the rationalists maintained that such knowledge is open to Cartesian doubt and that reason alone provides us with knowledge. Kant argues, however, that using reason without applying it to experience will only lead to illusions, while experience will be purely subjective without first being subsumed under pure reason. Kant’s thought was very influential in Germany during his lifetime, moving philosophy beyond the debate between the rationalists & empiricists. The philosophers Fichte, Schelling, Hegel and Schopenhauer saw themselves as correcting and expanding Kant's system, thus bringing about various forms of German Idealism. Kant continues to be a major influence on philosophy to this day, influencing both Analytic and Continental philosophy.

Reviews

[Liang · Rating 5 out of 5]

有点…认知么…理性么…讲的什么呢…