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Updated: May 22, 2025
The second class of sophistical arguments is occupied with the transcendental conception of the absolute totality of the series of conditions for a given phenomenon, and I conclude, from the fact that I have always a self-contradictory conception of the unconditioned synthetical unity of the series upon one side, the truth of the opposite unity, of which I have nevertheless no conception.
How such a synthetical practical a priori proposition is possible, and why it is necessary, is a problem whose solution does not lie within the bounds of the metaphysic of morals; and we have not here affirmed its truth, much less professed to have a proof of it in our power.
It is an a priori synthetical practical proposition; * and as there is so much difficulty in discerning the possibility of speculative propositions of this kind, it may readily be supposed that the difficulty will be no less with the practical.
But every transcendental proposition sets out from a conception, and posits the synthetical condition of the possibility of an object according to this conception. There must, therefore, be but one ground of proof, because it is the conception alone which determines the object; and thus the proof cannot contain anything more than the determination of the object according to the conception.
For example, the propositions: "If equals be added to equals, the wholes are equal"; "If equals be taken from equals, the remainders are equal"; are analytical, because I am immediately conscious of the identity of the production of the one quantity with the production of the other; whereas axioms must be a priori synthetical propositions.
Consequently, even the perception of an object as phenomenon is possible only through the same synthetical unity of the manifold of the given sensuous intuition, through which the unity of the composition of the homogeneous manifold in the conception of a quantity is cogitated; that is to say, all phenomena are quantities, and extensive quantities, because as intuitions in space or time they must be represented by means of the same synthesis through which space and time themselves are determined.
The controversy turned much more on the question whether in observing nature we can proceed by synthesis and find in the analogies of the organisms the principles for explaining the real connection between the different organic forms, or whether the analytical process is the only correct one, and the synthetical should be discarded.
Thus he opposes a synthetical to an analytical attitude; a religious to an ethico-scientific ideal; Spain, his Spain i.e., the spiritual manifestation of the Spanish race to Europe, his Europe i.e., the intellectual manifestation of the white race, which he sees in Franco-Germany; and heroic love, even when comically unpractical, to culture, which, in this book, written in 1912, is already prophetically spelt Kultura.
Nevertheless, the recognition of this rule, as a condition of the synthetical unity of phenomena in time, was the ground of experience itself and consequently preceded it a priori. We have representations within us, of which also we can be conscious.
This proposition cannot therefore enounce the identity of the person, by which is understood the consciousness of the identity of its own substance as a thinking being in all change and variation of circumstances. To prove this, we should require not a mere analysis of the proposition, but synthetical judgements based upon a given intuition.
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