纯粹理性批判之先验感性论（Transcendental Aesthetic）笔记

康德《纯粹理性批判》先验感性论·第一节：空间 (Section 1: Space) 的英文原文与中文翻译。

我引用的是常见的 Norman Kemp Smith 英译本（1929, 2nd edition）。

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英文原文：Section 1 — Space

Section I. Of Space

(1) Space is not an empirical concept which has been derived from outer experiences. For in order that certain sensations be referred to something outside me (that is, to something in a different region of space from that in which I am), and similarly in order that I may be able to represent them as outside and alongside and not merely as different, the representation of space must already be there. The representation of space cannot, therefore, be empirically obtained from the relations of outer appearance. This outer experience is itself possible at all only through that representation.

(2) Space is a necessary a priori representation, which underlies all outer intuitions. We can never represent to ourselves the absence of space, though we can quite well think it as empty of objects. It must therefore be regarded as the condition of the possibility of appearances, and not as a determination dependent upon them, and is a representation a priori which necessarily underlies outer appearances.

(3) Space is not a discursive or general concept of the relations of things, but a pure intuition. For first, we can represent to ourselves only one space, and when we speak of many spaces, we mean only parts of one and the same unique space. These parts cannot precede this one all-embracing space as constituents (out of which its possibility can be constructed), but can be thought only as in it. Space is essentially one; the manifold in it, and therefore the general concept of spaces in general, depends solely upon limitations. From this it follows that in respect of its form it is not a concept but an intuition.

(4) Space is represented as an infinite given magnitude. Now every concept must be thought as a representation which is contained in an infinite number of different possible representations (as their common characteristic), and which therefore cannot be regarded as, in itself, containing an infinite number of representations. But no concept, as such, can be thought as if it contained in itself an infinite number of representations. Nevertheless, space is so thought (for all parts of space exist simultaneously ad infinitum). Consequently the original representation of space is an intuition a priori, not a concept.

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中文翻译：第一节 空间

第一节 空间

（1）空间不是一个从外部经验中抽取出来的经验性概念。因为，为了把某些感觉归属于我之外的某物（也就是说，归属于与我所在位置不同的空间区域），并且为了能够把它们表象为在外部、彼此并列，而不仅仅是彼此不同，空间的表象必须已经先在。空间的表象因此不能从外观之间的经验关系中得出；相反，外部经验本身只有借助空间的表象才可能。

（2）空间是一个先天的必然表象，它支撑着一切外部直观。我们无法设想没有空间的情形，虽然我们完全可以设想一个空无对象的空间。因此，空间必须被视为一切外观之可能性的条件，而不是依赖于外观的某种规定；它是一个必然先天的表象，先行于并支撑一切外部现象。

（3）空间不是事物关系的一种论述性的普遍概念，而是一种纯粹直观。首先，我们只能设想一个空间；当我们说有多个空间时，我们只是指同一个唯一空间的若干部分。这些部分并不能先行于那个包罗万有的整体空间而作为其组成要素，相反，它们只能在其中被思考。空间本质上是一个统一体，其中的多样性仅仅依赖于限制。因此，就其形式而言，空间不是概念，而是直观。

（4）空间被表象为一个无限给定的量。任何概念都必须被理解为：它是某个无数可能表象的共同特征所包含的东西，但概念本身并不能在自身之中容纳无限的多样性。然而，空间却被如此理解（因为空间的所有部分可以同时无限地存在）。因此，空间的原初表象是一种先天直观，而不是概念。

康德《纯粹理性批判》·先验感性论·第二节：时间 (Section 2: Time) 的英文原文与中文翻译。依然采用 Norman Kemp Smith 英译本。

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英文原文：Section 2 — Time

Section II. Of Time

(1) Time is not an empirical concept that has been derived from any experience. For simultaneity or succession would themselves not enter into perception if the representation of time were not presupposed. Only on the presupposition of time can we represent to ourselves that certain things exist at the same time (simultaneously) or at different times (successively).

(2) Time is a necessary representation lying at the foundation of all our intuitions. With respect to appearances in general we cannot think away time itself, though we can quite well think time as void of appearances. Time is therefore given a priori. In it alone is actuality of appearances possible at all. Appearances may, one and all, vanish; but time (as the universal condition of their possibility) cannot itself be removed.

(3) On this necessity a priori is also based the possibility of apodictic principles of relations of time, or axioms of time in general. Time has only one dimension; different times are not simultaneous but successive (just as different spaces are not successive but simultaneous). These principles cannot be derived from experience; for experience would give neither strict universality nor apodictic certainty. We should only be able to say that common perception so teaches, and that what is so taught is what we have always perceived, and not that it must be so.

(4) Time is not a discursive, or general concept, but a pure form of sensible intuition. Different times are but parts of one and the same time. Representation of time, like that of space, cannot be generated through concepts; it must be immediately given through intuition.

(5) Time is an infinite given magnitude. Different times are only limitations of one and the same time. Thus the principle that all different times are only parts of one and the same time is necessary. In this sense, time is regarded as infinite.

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中文翻译：第二节 时间

第二节 时间

（1）时间不是从经验中抽取出来的经验性概念。因为，如果没有时间的表象作为前提，就根本无法在知觉中呈现出“同时”或“先后”的关系。只有在预设时间的情况下，我们才能表象某些事物同时存在，或在不同的时刻相继存在。

（2）时间是所有直观所依赖的一个必然表象。就外观而言，我们无法设想没有时间的情形，虽然我们完全可以设想一个空无任何现象的时间。因此，时间是先天给予的。唯有在时间之中，外观的现实性才可能发生。现象可以完全消逝，但时间作为其可能性的普遍条件，却不能被移除。

（3）基于这种先天必然性，时间关系的确定性原则（即时间的一般公理）才成为可能。时间只有一个维度；不同的时间不是并存，而是相继（正如不同的空间不是相继，而是并存）。这些原则不能从经验中得来；因为经验既不给予严格的普遍性，也不给予必然性。经验只能告诉我们：我们总是如此知觉，并非必须如此。

（4）时间不是论述性的普遍概念，而是一种纯粹的感性直观形式。不同的时间只是同一个统一时间的部分。正如空间一样，时间的表象不能通过概念建构，而必须通过直观直接给予。

（5）时间是一个无限给定的量。不同的时间只是同一时间的限制。因此“所有不同的时间只是同一时间的部分”这一原则是必然的。从这个意义上说，时间必须被视为无限的。

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这样，“先验感性论”中的 空间 (Space) 与 时间 (Time) 两节就完整了 ✅。

康德《纯粹理性批判》·先验感性论·总论 (General Remarks on Transcendental Aesthetic) 的英文原文与中文翻译。这里是 Norman Kemp Smith 译本的版本。

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英文原文：General Remarks on Transcendental Aesthetic

General Remarks on Transcendental Aesthetic

(1) In order to avoid all misapprehension, it is necessary to explain as clearly as possible what our view is regarding the mode of existence of the objects of outer intuition.

We have asserted that all our intuition is nothing but the representation of appearances; that the things which we intuit are not in themselves the same as our representations of them, nor are their relations in themselves so constituted as they appear to us; and that if we remove our subject, or even only the subjective constitution of the senses in general, all constitution, all relations of objects in space and time, indeed space and time themselves, would vanish. As appearances, they cannot exist in themselves, but only in us. What objects may be in themselves, and apart from all this receptivity of our sensibility, remains entirely unknown to us.

(2) The things which we intuit are not given in themselves independently of our sensibility; they exist only through it. What we call outer objects are nothing but mere representations of our sensibility, the form of which is space; the true correlate of sensibility, the thing in itself, is not and cannot be known through these representations, and in experience never appears.

(3) What then are we to say of the assertion that space and time are actual (real) existences? It means that without them no experience is possible; therefore they are the conditions of the possibility of experience, and in that sense they are rightly said to be real. But that they are things subsisting in themselves, or determinations inhering in objects independently of our sensibility, is quite impossible. Such assertions as “space is infinite,” “time has no beginning,” and so forth, are valid enough, but they do not apply to things in themselves (which we can never know), but only to appearances — the world of sense.

(4) Finally, transcendental aesthetic cannot contain more than these two elements, namely space and time. If we remove these, not a single object of our senses can be given. Whatever might be our concepts of objects, without the formal conditions of sensibility, no object can ever be given to us.

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中文翻译：先验感性论·总论

先验感性论·总论

（1）为了避免误解，我们必须尽可能清楚地说明：我们对于外部直观对象的存在方式的看法是什么。

我们已经断言：我们的一切直观都不过是现象的表象；我们所直观的事物，并不是它们本身与我们的表象相同，也不是它们本身之间的关系如同我们所表象的那样构成。如果我们去掉“主体”，甚至仅仅去掉感官的一般主观条件，那么所有对象在空间和时间中的一切构成、一切关系，乃至空间与时间本身，都会消失。作为现象，它们不能独立存在，而只能存在于我们之中。至于对象在其自身如何、在感性受动性之外是什么样子，则对我们完全不可知。

（2）我们所直观的事物，并不是独立于我们的感性而给予的；它们只能通过感性而存在。我们所称为外部对象的，只是感性的表象，其形式是空间；感性的真正对应者，即物自体，并不能通过这些表象被认识，而且在经验中永远不会显现。

（3）那么，当我们说“空间与时间是真实存在的”时，这意味着什么呢？它意味着：没有它们，经验便不可能；因此它们是经验可能性的条件，从这个意义上说，它们的确可以称为“真实的”。但是，要说它们是自为的实体，或者是独立于感性的对象中固有的规定，那完全不可能。诸如“空间是无限的”“时间无始无终”之类的断言固然正确，但它们并不是适用于物自体（我们永远不能认识的），而只是适用于现象，也就是感性的世界。

（4）最后，先验感性论所包含的不能超过这两个要素：空间与时间。如果去掉它们，我们的感官对象将一个也无法给予。无论我们对对象有怎样的概念，如果缺少感性的形式条件，我们都不可能获得任何对象。

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这样，先验感性论（Transcendental Aesthetic）就全部完成了 ✅：

• 第一节：空间 (Space)

• 第二节：时间 (Time)

• 总论 (General Remarks)

接下来就是进入 先验逻辑 (Transcendental Logic) 了。