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Updated: May 14, 2025
Without a continuous personal history we are not. It is what binds our various bodies, states of mind, memories, skills, emotions, and cognitions into a coherent bundle of identity. Dan speaks, drinks, dances, talks, and makes love but throughout that time, he is not present because he does not remember Dan and how it is to be Dan.
The concepts and principles of theology are valid only as descriptions and presentations of feelings, not as cognitions; by their unavoidable anthropomorphic character alone they are completely unfitted for science. The dogmatic system is an envelopment which religion accepts with a smile. He who treats religious doctrines as science falls into empty mythology.
Where the reality is either a material thing or act, or a state of the critic's consciousness, I may both mirror it in my mind and operate upon it in the latter case indirectly, of course as soon as I perceive it. But there are many cognitions, universally allowed to be such, which neither mirror nor operate on their realities.
The second will treat of those synthetical judgements which are derived a priori from pure conceptions of the understanding under those conditions, and which lie a priori at the foundation of all other cognitions, that is to say, it will treat of the principles of the pure understanding.
Re-representative cognitions; or those in which the occupation of consciousness is not by representation of special relations that have before been presented to consciousness; but those in which such represented special relations are thought of merely as comprehended in a general relation those in which the concrete relations once experienced, in so far as they become objects of consciousness at all, are incidentally represented, along with the abstract relation which formulates them.
And I more than suspect that this child-credulity rather slumbers in the grown man, smothered beneath superimposed skepticisms and cognitions, than is ever eradicated from his mind, and thus, upon the shock of an emergency disturbing him suddenly to the foundation, is ready to burst up through the crevices of his shattered practical experience and appear on the surface of his judgment and understanding.
In the "transcendental" exposition of space and time Kant follows this "metaphysical" exposition, which had to prove their non-empirical, and non-discursive, hence their a priori and intuitive, character, with the proof that only such an explanation of space and time could make it conceivable how synthetic cognitions a priori can arise from them. The principles of mathematics are of this kind.
Through the determination of pure intuition we obtain a priori cognitions of objects, as in mathematics, but only as regards their form as phenomena; whether there can exist things which must be intuited in this form is not thereby established.
By making the categories the peculiar possession of the mind, we attribute to these cognitions the essential characteristic of being anterior to sensation, or, as it is also termed, of existing a priori: we are taught that not only are they not derived from experience, nor taught us by observation, but further that they are presupposed by all observation, for they set up, in scholastic jargon, the conditions which make experience possible.
It is all very well to say, "I see, I touch." There is no certainty through the senses alone in many circumstances that the truth has been grasped. If I am shown the spirit of a person I know to be dead, I shall not, notwithstanding the testimony of my eyes, believe it to be true, for this apparition would upset all my system of cognitions.
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