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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

IX.

OF THE CONNEXION OF THE LEGISLATION OF UNDERSTANDING WITH THAT OF REASON BY MEANS OF THE JUDGEMENT

The Understanding legislates a priori for nature as an Object of sense—for a theoretical knowledge of it in a possible experience. Reason legislates a priori for freedom and its peculiar casuality; as the supersensible in the subject, for an unconditioned practical knowledge. The realm of the natural concept under the one legislation and that of the concept of freedom under the other are entirely removed from all mutual influence which they might have on one another (each according to its fundamental laws) by the great gulf that separates the supersensible from phenomena. The concept of freedom determines nothing in respect of the theoretical cognition of nature; and the natural concept determines nothing in respect of the practical laws of freedom. So far then it is not possible to throw a bridge from the one realm to the other. But although the determining grounds of causality according to the concept of freedom (and the practical rules which it contains) are not resident in nature, and the sensible cannot determine the supersensible in the subject, yet this is possible conversely (not, to be sure, in respect of the cognition of nature, but as regards the effects of the supersensible upon the sensible). This in fact is involved in the concept of a causality through freedom, the effect of which is to take place in the world according to its formal laws. The word cause, of course, when used of the supersensible only signifies the ground which determines the causality of natural things to an effect in accordance with their proper natural laws, although harmoniously with the formal principle of the laws of Reason. Although the possibility of this cannot be comprehended, yet the objection of a contradiction alleged to be found in it can be sufficiently answered.1 — The effect in accordance with the concept of freedom is the final purpose which (or its phenomenon in the world of sense) ought to exist; and the condition of the possibility of this is presupposed in nature (in the nature of the subject as a sensible being, that is, as man). The Judgement presupposes this a priori and without reference to the practical; and thus furnishes the mediating concept between the concepts of nature and that of freedom. It makes possible the transition from the conformity to law in accordance with the former to the final purpose in accordance with the latter, and this by the concept of a purposiveness of nature. For thus is cognised the possibility of the final purpose which alone can be actualised in nature in harmony with its laws.

The Understanding by the possibility of its a priori laws for nature, gives a proof that nature is only cognised by us as phenomenon; and implies at the same time that it has a supersensible substrate, though it leaves this quite undetermined. The Judgement by its a priori principle for the judging of nature according to its possible particular laws, makes the supersensible substrate (both in us and without us) determinable by means of the intellectual faculty. But the Reason by its practical a priori law determines it; and thus the Judgement makes possible the transition from the realm of the concept of nature to that of the concept of freedom.

As regards the faculties of the soul in general, in their higher aspect, as containing an autonomy; the Understanding is that which contains the constitutive principles a priori for the cognitive faculty (the theoretical cognition of nature). For the feeling of pleasure and pain there is the Judgement, independently of concepts and sensations which relate to the determination of the faculty of desire and can thus be immediately practical. For the faculty of desire there is the Reason which is practical without the mediation of any pleasure whatever. It determines for the faculty of desire, as a superior faculty, the final purpose which carries with it the pure intellectual satisfaction in the Object.— The concept formed by Judgement of a purposiveness of nature belongs to natural concepts, but only as a regulative principle of the cognitive faculty; although the aesthetical judgement upon certain objects (of Nature of Art) which occasions it is, in respect of the feeling of pleasure or pain, a constitutive principle. The spontaneity in the play of the cognitive faculties, the harmony of which contains the ground of this pleasure, makes the above concept [of the purposiveness of nature] fit to be the mediating link between the realm of the natural concept and that of the concept of freedom in its effects; whilst at the same time it promotes the sensibility of the mind for moral feeling.— The following table may facilitate the review of all the higher faculties according to their systematic unity.1

PART I

CRITIQUE OF THE AESTHETICAL JUDGEMENT

[1 ]One of the various pretended contradictions in this whole distinction of the causality of nature from that of freedom is this. It is objected that if I speak of obstacles which nature opposes to causality according to (moral) laws of freedom or of the assistance it affords, I am admitting an influence of the former upon the latter. But if we try to understand what has been said, this misinterpretation is very easy to avoid. The opposition or assistance is not between nature and freedom, but between the former as phenomenon and the effects of the latter as phenomena in the world of sense. The causality of freedom itself (of pure and practical Reason) is the causality of a natural cause subordinated to freedom (i.e. of the subject considered as man and therefore as phenomenon). The intelligible, which is thought under freedom, contains the ground of the determination of this [natural cause] in a way not explicable any further (just as that intelligible does which constitutes the supersensible substrate of nature).

[1 ]It has been thought a doubtful point that my divisions in pure Philosophy should always be threefold. But that lies in the nature of the thing. If there is to be an a priori division it must be either analytical, according to the law of contradiction, which is always twofold (quodlibet ens est aut A aut non A); or it is synthetical. And if in this latter case it is to be derived from a priori concepts (not as in Mathematic from the intuition corresponding to the concept), the division must necessarily be trichotomy. For according to what is requisite for synthetical unity in general there must be (1) a condition, (2) a conditioned, and (3) the concept which arises from the union of the conditioned with its condition.