Notes on <On the Fourfold Root of the Principle of Sufficient Reason> - Chapter 8

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Chapter 8. General observations and results

§ 46. The Systematic Order.

The systematic order in which the different classes of reasons ought to follow one another is the following. First of all should come The Principle of Sufficient Reason of Being; and in this again first its application to Time, as being the simple schema containing only what is essential in all the other forms of the Principle of Sufficient Reason. The Reason of Being in Space having next been stated, the Law of Causality would then follow; after which would come the Law of Motives, and last of all the Principle of Sufficient Reason of Knowing; for the other classes of reasons refer to immediate [178]representations, whereas this last class refers to representations derived from other representations.

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Notes on <On the Fourfold Root of the Principle of Sufficient Reason> - Chapter 7

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Chapter 7. On the Fourth Class of Objects for the Subject, and that form of the Principle of Sufficient Reason which predominates in it

§ 40. General Explanation.

The last Class of Objects for our representative faculty comprises but one object for each individual: that is, the immediate object of the inner sense, the Subject in volition, which is Object for the Knowing Subject; wherefore it manifests itself in Time alone, never in Space, and as we shall see, even in Time under an important restriction.

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Notes on <On the Fourfold Root of the Principle of Sufficient Reason> - Chapter 6

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Chapter 6. On the Third Class of Objects for the Subject, and that form of the Principle of Sufficient Reason which predominates in it

§ 35. Explanation of this Class of Objects.

It is the formal part of complete representations—that is to say, the intuitions given us à priori of the forms of the outer and inner sense, i.e. of Space and of Time—which constitutes the Third Class of Objects for our representative faculty. The form of Causality, on the contrary, which belongs to the Understanding, is not separately and by itself an object for our faculty of representation, nor have we consciousness of it, until it is connected with what is material in our knowledge.

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Notes on <On the Fourfold Root of the Principle of Sufficient Reason> - Chapter 5

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Chapter 5. On the Second Class of Objects for the Subject, and that form of the Principle of Sufficient Reason which predominates in it

§ 26. Explanation of this Class of Objects.

The only essential distinction between the human race and animals, which from time immemorial has been attributed to a special cognitive faculty peculiar to mankind, called Reason, is based upon the fact that man owns a class of representations which is not shared by any animal. These are conceptions, therefore abstract, as opposed to intuitive, representations, from which they are nevertheless derived. We may also define them as representations drawn from representations. For, in forming them, the faculty of abstraction decomposes the complete, intuitive representations described in our last chapter into their component parts, , in order to think each of these parts separately as the different qualities of, or relations between, things. By this process, however, the representations necessarily forfeit their perceptibility.

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Notes on <On the Fourfold Root of the Principle of Sufficient Reason> - Chapter 4

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Chapter 4. On the First Class of Objects for the Subject, and that form of the Principle of Sufficient Reason which predominates in it

§ 17. General Account of this Class of Objects.

The first class of objects possible to our representative faculty is that of intuitive, complete, empirical representations. They are intuitive as opposed to mere thoughts, i.e. abstract conceptions; they are complete, inasmuch as, according to Kant’s distinction, they not only contain the formal, but also the material part of phenomena; and they are empirical, partly as proceeding, not from a mere connection of thoughts, but from an excitation of feeling in our sensitive organism, as their origin, to which they constantly refer for evidence as to their reality: partly also because they are linked together, according to the united laws of Space, Time and Causality, in that complex without beginning or end which forms our Empirical Reality.

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