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Updated: May 11, 2025
The proposition never will be demonstrated, nay, more, the possibility of any such pure assertion never can be shown, without making reference to the empirical use of the understanding, and thus, ipso facto, completely renouncing pure and non-sensuous judgement.
But in this sense the conception of a noumenon is problematical, that is to say, it is the notion of that it that it is possible, nor that it is impossible, inasmuch as we do not know of any mode of intuition besides the sensuous, or of any other sort of conceptions than the categories a mode of intuition and a kind of conception neither of which is applicable to a non-sensuous object.
If he talks of new arguments, or of improvements upon old arguments, I request him to spare me. There is certainly no great choice in this sphere of discussion, as all speculative arguments must at last look for support to the ontological, and I have, therefore, very little to fear from the argumentative fecundity of the dogmatical defenders of a non-sensuous reason.
A non-sensuous power has to operate in order that the physical world may be known at all; that power has, further, in a manner unknown, to gather the fragmentary impressions of the senses, turn them into that which is mental, combine them into what is termed meaning.
And as we must, to distinguish it from sensibility, entitle this faculty understanding; so all conjunction whether conscious or unconscious, be it of the manifold in intuition, sensuous or non-sensuous, or of several conceptions is an act of the understanding.
The natural world knows of no complete self-subsistence, for everything is connected with its environment, and it is in this connection with its environment that life below man largely obtains its existence. But in man we discover a transition stage from the sensuous to the non-sensuous, and it is in the latter that the meaning of the former can be obtained.
But, in this case, a noumenon is not a particular intelligible object for our understanding; on the contrary, the kind of understanding to which it could belong is itself a problem, for we cannot form the most distant conception of the possibility of an understanding which should cognize an object, not discursively by means of categories, but intuitively in a non-sensuous intuition.
In the present case, we find the conditioned in the dynamical series connected with an empirically unconditioned, but non-sensuous condition; and thus satisfaction is done to the understanding on the one hand and to the reason on the other.* While, moreover, the dialectical arguments for unconditioned totality in mere phenomena fall to the ground, both propositions of reason may be shown to be true in their proper signification.
The conception of "intellectual intuition" leads to a distinction in regard to things in themselves: in its negative meaning noumenon denotes a thing in so far as it is not the object of our sensuous intuition, in its positive meaning a thing which is the object of a non-sensuous intuition.
But if we understand by it an object of a non-sensuous intuition, we in this case assume a peculiar mode of intuition, an intellectual intuition, to wit, which does not, however, belong to us, of the very possibility of which we have no notion and this is a noumenon in the positive sense.
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