11 Empirical judgments (empirische Urtheile) are either mere statements of fact, viz., records of a perception, or statements of a natural law, implying a causal connexion between two facts. The former Kant calls "judgments of perception" (Wahrnehmungsurtheile) the latter "judgments of experience" (Erhfahrungsurtheile).—Ed. [↩]
12 I freely grant that these examples do not represent such judgments of perception as ever could become judgments of experience, even though a concept of the understanding were superadded, because they refer merely to feeling, which everybody knows to be merely subjective, and which of course can never be attributed to the object, and consequently never become objective. I only wished to give here an example of a judgment that is merely subjectively valid, containing no ground for universal validity, and thereby for a relation to the object. An example of the judgments of perception, which become judgments of experience by superadded concepts of the understanding, will be given in the next note. [↩]
13 As an easier example, we may take the following: "When the sun shines on the stone, it grows warm." This judgment, however often I and others may have perceived it, is a mere judgment of perception, and contains no necessity; perceptions are only usually conjoined in this manner. But if I say, "The sun warms the stone," I add to the perception a concept of the understanding, viz., that of cause, which connects with the concept of sunshine that of heat as a necessary consequence, and the synthetical judgment becomes of necessity universally valid, viz., objective, and is converted from a perception into experience. [↩]
14 This name seems preferable to the term particularia, which is used for these judgments in logic. For the latter implies the idea that they are not universal. But when I start from unity (in single judgments) and so proceed to universality, I must not [even indirectly and negatively] imply any reference to universality. I think plurality merely without universality, and not the exception from universality. This is necessary, if logical considerations shall form the basis of the pure concepts of the understanding. However, there is no need of making changes in logic. [↩]
15 But how does this proposition, "that judgments of experience contain necessity in the synthesis of perceptions," agree with my statement so often before inculcated, that "experience as cognition a posteriori can afford contingent judgments only?" When I say that experience teaches me something, I mean only the perception that lies in experience,—for example, that heat always follows the shining of the sun on a stone; consequently the proposition of experience is always so far accidental. That this heat necessarily follows the shining of the sun is contained indeed in the judgment of experience (by means of the concept of cause), yet is a fact not learned by experience; for conversely, experience is first of all generated by this addition of the concept of the understanding (of cause) to perception. How perception attains this addition may be seen by referring in the Critique itself to the section on the Transcendental faculty of Judgment [viz., in the first edition, Von dem Schematismus der reinen Verstandsbegriffe]. [↩]
16 [Kant uses the term physiological in its etymological meaning as "pertaining to the science of physics," i.e., nature in general, not as we use the term now as "pertaining to the functions of the living body." Accordingly it has been translated "physical."—Ed.] [↩]
17 The three following paragraphs will hardly be understood unless reference be made to what the Critique itself says on the subject of the Principles; they will, however, be of service in giving a general view of the Principles, and in fixing the attention on the main points. [↩]
18 [Kant uses here the equivocal term Wechselwirkung.—Ed.] [↩]
19 Heat and light are in a small space just as large as to degree as in a large one; in like manner the internal representations, pain, consciousness in general, whether they last a short or a long time, need not vary as to the degree. Hence the quantity is here in a point and in a moment just as great as in any space or time however great. Degrees are therefore capable of increase, but not in intuition, rather in mere sensation (or the quantity of the degree of an intuition). Hence they can only be estimated quantitatively by the relation of 1 to 0, viz., by their capability of decreasing by infinite intermediate degrees to disappearance, or of increasing from naught through infinite gradations to a determinate sensation in a certain time. Quantitas qualitatis est gradus [i.e., the degrees of quality must be measured by equality]. [↩]
20 We speak of the "intelligible world," not (as the usual expression is) "intellectual world." For cognitions are intellectual through the understanding, and refer to our world of sense also; but objects, so far as they can be represented merely by the understanding, and to which none of our sensible intuitions can refer, are termed "intelligible." But as some possible intuition must correspond to every object, we would have to assume an understanding that intuites things immediately; but of such we have not the least notion, nor have we of the things of the understanding [Verstandeswesen], to which it should be applied. [↩]