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• Editor’s Introduction
• Preface
• Introduction
• I.: Of the Division of Philosophy
• II.: Of the Realm of Philosophy In General
• III.: Of the Critique of Judgement As a Means of Combining the Two Parts of Philosophy Into a Whole.
• IV.: Of Judgement As a Faculty Legislating a Priori
• V.: The Principle of the Formal Purposiveness of Nature Is a Transcendental Principle of Judgement.
• VI.: Of the Combination of the Feeling of Pleasure With the Concept of the Purposiveness of Nature.
• VII.: Of the Aesthetical Representation of the Purposiveness of Nature.
• VIII.: Of the Logical Representation of the Purposiveness of Nature
• IX.: Of the Connexion of the Legislation of Understanding With That of Reason By Means of the Judgement
• Part I: Critique of the Aesthetical Judgement
• First Division: Analytic of the Aesthetical Judgement
• First Book: Analytic of the Beautiful
• First Moment: of the Judgement of Taste 1 According to Quality
• § 1.: The Judgement of Taste Is Aesthetical
• § 2.: The Satisfaction Which Determines the Judgement of Taste Is Disinterested
• § 3.: The Satisfaction In the Pleasant Is Bound Up With Interest
• § 4.: The Satisfaction In the Good Is Bound Up With Interest
• § 5.: Comparison of the Three Specifically Different Kinds of Satisfaction
• Explanation of the Beautiful Resulting From the First Moment
• Second Moment: of the Judgement of Taste, Viz. According to Quantity
• § 6.: The Beautiful Is That Which Apart From Concepts Is Represented As the Object of a Universal Satisfaction
• § 7.: Comparison of the Beautiful With the Pleasant and the Good By Means of the Above Characteristic
• § 8.: The Universality of the Satisfaction Is Represented In a Judgement of Taste Only As Subjective
• § 9.: Investigation of the Question Whether In the Judgement of Taste the Feeling of Pleasure Precedes Or Follows the Judging of the Object
• Explanation of the Beautiful Resulting From the Second Moment
• Third Moment: of Judgements of Taste, According to the Relation of the Purposes Which Are Brought Into Consideration Therein.
• § 10.: Of Purposiveness In General
• § 11.: The Judgement of Taste Has Nothing At Its Basis But the Form of the Purposiveness of an Object ( Or of Its Mode of Representation )
• § 12.: The Judgement of Taste Rests On a Priori Grounds
• § 13.: The Pure Judgement of Taste Is Independent of Charm and Emotion
• § 14.: Elucidation By Means of Examples
• § 15.: The Judgement of Taste Is Quite Independent of the Concept of Perfection
• § 16.: The Judgement of Taste, By Which an Object Is Declared to Be Beautiful Under the Condition of a Definite Concept, Is Not Pure
• § 17.: Of the Ideal of Beauty
• Explanation of the Beautiful Derived From This Third Moment
• Fourth Moment: of the Judgement of Taste, According to the Modality of the Satisfaction In the Object
• § 18.: What the Modality In a Judgement of Taste Is
• § 19.: The Subjective Necessity, Which We Ascribe to the Judgement of Taste, Is Conditioned
• § 20.: The Condition of Necessity Which a Judgement of Taste Asserts Is the Idea of a Common Sense
• § 21.: Have We Ground For Presupposing a Common Sense?
• § 22.: The Necessity of the Universal Agreement That Is Thought In a Judgement of Taste Is a Subjective Necessity, Which Is Represented As Objective Under the Presupposition of a Common Sense
• Explanation of the Beautiful Resulting From the Fourth Moment
• General Remark On the First Section of the Analytic
• Second Book: Analytic of the Sublime
• § 23.: Transition From the Faculty Which Judges of the Beautiful to That Which Judges of the Sublime
• § 24.: Of the Divisions of an Investigation Into the Feeling of the Sublime
• A.: — of the Mathematically Sublime
• § 25.: Explanation of the Term “ Sublime ”
• § 26.: Of That Estimation of the Magnitude of Natural Things Which Is Requisite For the Idea of the Sublime
• § 27.: Of the Quality of the Satisfaction In Our Judgements Upon the Sublime
• B.: — of the Dynamically Sublime In Nature
• § 28.: Of Nature Regarded As Might
• § 29.: Of the Modality of the Judgement Upon the Sublime In Nature
• General Remark Upon the Exposition of the Aesthetical Reflective Judgement
• Deduction of [pure 1 ] Aesthetical Judgements
• § 30.: The Deduction of Aesthetical Judgements On the Objects of Nature Must Not Be Directed to What We Call Sublime In Nature, But Only to the Beautiful.
• § 31.: Of the Method of Deduction of Judgements of Taste
• § 32.: First Peculiarity of the Judgement of Taste
• § 33.: Second Peculiarity of the Judgement of Taste
• § 34.: There Is No Objective Principle of Taste Possible
• § 35.: The Principle of Taste Is the Subjective Principle of Judgement In General
• § 36.: Of the Problem of a Deduction of Judgements of Taste
• § 37.: What Is Properly Asserted a Priori of an Object In a Judgement of Taste
• § 38.: Deduction of Judgements of Taste
• § 39.: Of the Communicability of a Sensation
• § 40.: Of Taste As a Kind of Sensus Communis
• § 41.: Of the Empirical Interest In the Beautiful
• § 42.: Of the Intellectual Interest In the Beautiful
• § 43.: Of Art In General
• § 44.: Of Beautiful Art
• § 45.: Beautiful Art Is an Art, In So Far As It Seems Like Nature
• § 46.: Beautiful Art Is the Art of Genius
• § 47.: Elucidation and Confirmation of the Above Explanation of Genius
• § 48.: Of the Relation of Genius to Taste
• § 49.: Of the Faculties of the Mind That Constitute Genius
• § 50.: Of the Combination of Taste With Genius In the Products of Beautiful Art
• § 51.: Of the Division of the Beautiful Arts
• § 52.: Of the Combination of Beautiful Arts In One and the Same Product
• § 53.: Comparison of the Respective Aesthetical Worth of the Beautiful Arts
• § 54.: Remark
• Second Division: Dialectic of the Aesthetical Judgement
• § 55: § 56.
• § 57.: Solution of the Antinomy of Taste
• § 58.: Of the Idealism of the Purposiveness of Both Nature and Art As the Unique Principle of the Aesthetical Judgement.
• § 59.: Of Beauty As the Symbol of Morality
• Appendix
• § 60.: Of the Method of Taste
• Part II: Critique of the Teleological Judgement
• § 61.: Of the Objective Purposiveness of Nature
• First Division: Analytic of the Teleological Judgement
• § 62.: Of the Objective Purposiveness Which Is Merely Formal As Distinguished From That Which Is Material
• § 63.: Of the Relative, As Distinguished From the Inner, Purposiveness of Nature
• § 64.: Of the Peculiar Character of Things As Natural Purposes
• § 65.: Things Regarded As Natural Purposes Are Organised Beings
• § 66.: Of the Principle of Judging of Internal Purposiveness In Organised Beings
• § 67.: Of the Principle of the Teleological Judging of Nature In General As a System of Purposes
• § 68.: Of the Principle of Teleology As Internal Principle of Natural Science
• Second Division
• Dialectic of the Teleological Judgement
• § 69.: What Is an Antinomy of the Judgement?
• § 70.: Representation of This Antinomy
• § 71.: Preliminary to the Solution of the Above Antinomy
• § 72.: Of the Different Systems Which Deal With the Purposiveness of Nature
• § 73.: None of the Above Systems Give What They Pretend
• § 74.: The Reason That We Cannot Treat the Concept of a Technic of Nature Dogmatically Is the Fact That a Natural Purpose Is Inexplicable
• § 75.: The Concept of an Objective Purposiveness of Nature Is a Critical Principle of Reason For the Reflective Judgement
• § 76.: Remark
• § 77.: Of the Peculiarity of the Human Understanding, By Means of Which the Concept of a Natural Purpose Is Possible
• § 78.: Of the Union of the Principle of the Universal Mechanism of Matter With the Teleological Principle In the Technic of Nature.
• § 79.: Whether Teleology Must Be Treated As If It Belonged to the Doctrine of Nature
• § 80.: Of the Necessary Subordination of the Mechanical to the Teleological Principle In the Explanation of a Thing As a Natural Purpose.
• § 81.: Of the Association of Mechanism With the Teleological Principle In the Explanation of a Natural Purpose As a Natural Product.
• § 82.: Of the Teleological System In the External Relations of Organised Beings
• § 83.: Of the Ultimate Purpose of Nature As a Teleological System
• § 84.: Of the Final Purpose of the Existence of a World, I.E. Of Creation Itself
• § 85.: Of Physico-theology
• § 86.: Of Ethico-theology
• § 87.: Of the Moral Proof of the Being of God
• § 88.: Limitation of the Validity of the Moral Proof
• § 89.: Of the Use of the Moral Argument
• § 90.: Of the Kind of Belief In a Teleological Proof of the Being of God
• § 91.: Of the Kind of Belief Produced By a Practical Faith

I.

OF THE DIVISION OF PHILOSOPHY

We proceed quite correctly if, as usual, we divide Philosophy, as containing the principles of the rational cognition of things by means of concepts (not merely, as logic does, principles of the form of thought in general without distinction of Objects), into theoretical and practical. But then the concepts, which furnish their Object to the principles of this rational cognition, must be specifically distinct; otherwise they would not justify a division, which always presupposes a contrast between the principles of the rational cognition belonging to the different parts of a science.

Now there are only two kinds of concepts, and these admit as many distinct principles of the possibility of their objects, viz. natural concepts and the concept of freedom. The former render possible theoretical cognition according to principles a priori; the latter in respect of this theoretical cognition only supplies in itself a negative principle (that of mere contrast), but on the other hand it furnishes fundamental propositions which extend the sphere of the determination of the will and are therefore called practical. Thus Philosophy is correctly divided into two parts, quite distinct in their principles; the theoretical part or Natural Philosophy, and the practical part or Moral Philosophy (for that is the name given to the practical legislation of Reason in accordance with the concept of freedom). But up to the present a gross misuse of these expressions has prevailed, both in the division of the different principles and consequently also of Philosophy itself. For what is practical according to natural concepts has been identified with the practical according to the concept of freedom; and so with the like titles, ‘theoretical’ and ‘practical’ Philosophy, a division has been made, by which in fact nothing has been divided (for both parts might in such case have principles of the same kind).

The will, regarded as the faculty of desire, is (in this view) one of the many natural causes in the world, viz. that cause which acts in accordance with concepts. All that is represented as possible (or necessary) by means of a will is called practically possible (or necessary); as distinguished from the physical possibility or necessity of an effect, whose cause is not determined to causality by concepts (but in lifeless matter by mechanism and in animals by instinct). Here, in respect of the practical, it is left undetermined whether the concept which gives the rule to the causality of the will, is a natural concept or a concept of freedom.

But the last distinction is essential. For if the concept which determines the causality is a natural concept, then the principles are technically practical; whereas, if it is a concept of freedom they are morally practical. And as the division of a rational science depends on the distinction between objects whose cognition needs distinct principles, the former will belong to theoretical Philosophy (doctrine of Nature), but the latter alone will constitute the second part, viz. practical Philosophy (doctrine of Morals).

All technically practical rules (i.e. the rules of art and skill generally, or of prudence regarded as skill in exercising an influence over men and their wills), so far as their principles rest on concepts, must be reckoned only as corollaries to theoretical Philosophy. For they concern only the possibility of things according to natural concepts, to which belong not only the means which are to be met with in nature, but also the will itself (as a faculty of desire and consequently a natural faculty), so far as it can be determined conformably to these rules by natural motives. However, practical rules of this kind are not called laws (like physical laws), but only precepts; because the will does not stand merely under the natural concept, but also under the concept of freedom, in relation to which its principles are called laws. These with their consequences alone constitute the second or practical part of Philosophy.

The solution of the problems of pure geometry does not belong to a particular part of the science; mensuration does not deserve the name of practical, in contrast to pure, geometry, as a second part of geometry in general; and just as little ought the mechanical or chemical art of experiment or observation to be reckoned as a practical part of the doctrine of Nature. Just as little, in fine, ought housekeeping, farming, statesmanship, the art of conversation, the prescribing of diet, the universal doctrine of happiness itself, or the curbing of the inclinations and checking of the affections for the sake of happiness, to be reckoned as practical Philosophy, or taken to constitute the second part of Philosophy in general. For all these contain only rules of skill (and are consequently only technically practical) for bringing about an effect that is possible according to the natural concepts of causes and effects, which, since they belong to theoretical Philosophy, are subject to those precepts as mere corollaries from it (viz. natural science), and can therefore claim no place in a special Philosophy called practical. On the other hand, the morally practical precepts, which are altogether based on the concept of freedom to the complete exclusion of the natural determining grounds of the will, constitute a quite special class. These, like the rules which nature obeys, are called simply laws, but they do not, like them, rest on sensuous conditions but on a supersensible principle; and accordingly they require for themselves a quite different part of Philosophy, called practical, corresponding to its theoretical part.

We hence see that a complex of practical precepts given by Philosophy does not constitute a distinct part of Philosophy, as opposed to the theoretical part, because these precepts are practical; for they might be that, even if their principles were derived altogether from the theoretical cognition of nature (as technically practical rules). [A distinct branch of Philosophy is constituted only] if their principle, as it is not borrowed from the natural concept, which is always sensuously conditioned, rests on the supersensible, which alone makes the concept of freedom cognisable by formal laws. These precepts are then morally practical, i.e. not merely precepts or rules in this or that aspect, but, without any preceding reference to purposes and designs, are laws.