Front Page Titles (by Subject) II: DIVISION OF TRANSCENDENTAL PHILOSOPHY - Critique of Pure Reason
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II: DIVISION OF TRANSCENDENTAL PHILOSOPHY - Friedrich Max Müller, Critique of Pure Reason 
Immanuel Kant’s Critique of Pure Reason. In Commemoration of the Centenary of its First Publication. Translated into English by F. Max Mueller (2nd revised ed.) (New York: Macmillan, 1922).
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DIVISION OF TRANSCENDENTAL PHILOSOPHY
Transcendental Philosophy is with us an idea (of a science) only, for which the critique of pure reason should trace, according to fixed principles, an architectonic plan, guaranteeing the completeness and certainty of all parts of which the building consists. (It is a system of all principles of pure reason.)1 The reason why we do not call such a critique a transcendental philosophy in itself is simply this, that in order to be a complete system, it ought to contain likewise a complete analysis of the whole of human knowledge a priori. It is true that our critique must produce a complete list of all the fundamental concepts which constitute pure knowledge. But it need not give a detailed analysis of these concepts, nor a complete list of all derivative concepts. Such an analysis would be out of place, because it is not beset with the [p. 14] doubts and difficulties which are inherent in synthesis, and which alone necessitate a critique of pure reason. Nor would it answer our purpose to take the responsibility of the completeness of such an analysis and derivation. This completeness of analysis, however, and of derivation from such a priori concepts as we shall have to deal with presently, may easily be supplied, if only they have first been laid down as perfect principles of synthesis, and nothing is wanting to them in that respect.
All that constitutes transcendental philosophy belongs to the critique of pure reason, nay it is the complete idea of transcendental philosophy, but not yet the whole of that philosophy itself, because it carries the analysis so far only as is requisite for a complete examination of synthetical knowledge a priori.
The most important consideration in the arrangement of such a science is that no concepts should be admitted which contain anything empirical, and that the a priori knowledge shall be perfectly pure. Therefore, although the highest principles of morality and their fundamental concepts are a priori knowledge, they do not [p. 15] belong to transcendental philosophy, because the concepts of pleasure and pain, desire, inclination, free-will, etc., which are all of empirical origin, must here be presupposed. Transcendental philosophy is the wisdom of pure speculative reason. Everything practical, so far as it contains motives, has reference to sentiments, and these belong to empirical sources of knowledge.
If we wish to carry out a proper division of our science systematically, it must contain first a doctrine of the elements, secondly, a doctrine of the method of pure reason. Each of these principal divisions will have its subdivisions, the grounds of which cannot however be explained here. So much only seems necessary for previous information, that there are two stems of human knowledge, which perhaps may spring from a common root, unknown to us, viz. sensibility and the understanding, objects being given by the former and thought by the latter. If our sensibility should contain a priori representations, constituting conditions under which alone objects can be given, it would belong to transcendental philosophy, and the doctrine of this transcendental sense-perception would necessarily [p. 16] form the first part of the doctrine of elements, because the conditions under which alone objects of human knowledge can be given must precede those under which they are thought.
THE ELEMENTS OF TRANSCENDENTALISM
[1 ]Addition in the Second Edition.