[1745] Cf. Adickes, K. p. 635 n., and Vaihinger, i. p. 306. In this table Critique is distinguished from the System of pure Reason (cf. above, pp. 71-2). The transcendental philosophy of pure Reason of this table corresponds to the Analytic of the Critique, and to “pure natural science” in the absolute sense (cf. above, pp. 66-7). The rational physics of this table corresponds to the Metaphysical First Principles of Natural Science.
[1746] When Kant in A 840 = B 868 takes philosophy as including empirical knowledge he contradicts the spirit, though not the letter of his own preceding statements. In his Introduction to Logic (Hartenstein, viii. p. 22, Abbott’s trans. p. 12) the empirical is identified with the historical.
[1747] Fortschritte, Werke (Hartenstein), viii. p. 554.
[1748] Op. cit. p. 520.
[1749] I.e. between the conception of philosophy as Schulbegriff and as Weltbegriff (conceptus cosmicus). He explains in a note to A 839 = B 868 that he employs these latter terms as indicating that philosophy in the traditional or humanistic sense is concerned with “that which must necessarily interest every one.” I have translated Weltbegriff as ‘universal concept.’ By conceptus cosmicus Kant means ‘concept shared by the whole world,’ or ‘common to all mankind.’
[1750] Cf. Kant’s Logic, Introduction, § iii.: Abbott’s trans. pp. 14-15: “In this scholastic signification of the word, philosophy aims only at skill; in reference to the higher concept common to all mankind, on the contrary, it aims at utility. In the former aspect, therefore, it is a doctrine of skill; in the latter a doctrine of wisdom; it is the lawgiver of reason; and hence the philosopher is not a master of the art of reason, but a lawgiver. The master of the art of reason, or as Socrates calls him, the philodoxus, strives merely for speculative knowledge, without concerning himself how much this knowledge contributes to the ultimate end of human reason: he gives rules for the use of reason for all kinds of ends. The practical philosopher, the teacher of wisdom by doctrine and example, is the true philosopher. For philosophy is the Ideal of a perfect wisdom, which shows us the ultimate ends of all human reason.”
[1751] A 839 = B 867.
[1752] A 851 = B 879.
[1753] A 850 = B 878.
[1754] A 848-9 = B 876-7. Cf. above, pp. 237, 311 n., 312 n., 384-5, 473-7, 554.