fundamental conceptions besides the categories, it takes for granted that an object considered as a thing in itself must be capable of being thought by means of these pure conceptions, and is thereby led to hold the perfectly undetermined conception of an intelligible existence, a something out of the sphere of our sensibility, for a determinate conception of an existence which we can cognize in some way or other by means of the understanding.
If, by the term noumenon, we understand a thing so far as it is not an object of our sensuous intuition, thus making abstraction of our mode of intuiting it, this is a noumenon in the negative sense of the word. But if we understand by it an object of a non-sensuous intuition, we in this case assume a peculiar mode of intuition, an intellectual intuition, to wit, which does not, however, belong to us, of the very possibility of which we have no notion — and this is a noumenon in the positive sense.
The doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves. But the understanding at the same time comprehends that it cannot employ its categories for the consideration of things in themselves, because these possess significance only in relation to the unity of intuitions in space and time, and that they are competent to determine this unity by means of general a priori connecting conceptions only on account of the pure ideality of space and time. Where this unity of time is not to be met with, as is the case with noumena, the whole use, indeed the whole meaning of the categories is entirely lost, for even the possibility of things to correspond to the categories is in this case incomprehensible. On this point, I need only refer the reader to what I have said at the commencement of the General Remark appended to the foregoing chapter. Now, the possibility of a thing can never be proved from the fact that the conception of it is not self-contradictory, but only by means of an intuition corresponding to the conception. If, therefore, we wish to apply the categories to objects which cannot be regarded as phenomena, we must have an intuition different from the sensuous, and in this case the objects would be a noumena in the positive sense of the word. Now, as such an intuition, that is, an intellectual intuition, is no part of our faculty of cognition, it is absolutely impossible for the categories to possess any application beyond the limits of experience. It may be true that there are intelligible existences to which our faculty of sensuous intuition has no relation, and cannot be applied, but our conceptions of the understanding, as mere forms of thought for our sensuous intuition, do not extend to these. What, therefore, we call noumenon must be understood by us as such in a negative sense.
If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. But if I take away all intuition, there still remains the form of thought, that is, the mode of determining an object for the manifold of a possible intuition. Thus the categories do in some measure really extend further than sensuous intuition, inasmuch as they think objects in general, without regard to the mode (of sensibility) in which these objects are given. But they do not for this reason apply to and determine a wider sphere of objects, because we cannot assume that such can be given, without presupposing the possibility of another than the sensuous mode of intuition, a supposition we are not justified in making.
I call a conception problematical which contains in itself no contradiction, and which is connected with other cognitions as a limitation of given conceptions, but whose objective reality cannot be cognized in any manner. The conception of a noumenon, that is, of a thing which must be cogitated not as an object of sense, but as a thing in itself (solely through the pure understanding), is not self-contradictory, for we are not entitled to maintain that sensibility is the only possible mode of intuition. Nay, further, this conception is necessary to restrain sensuous intuition within the bounds of phenomena, and thus to limit the objective validity of sensuous cognition; for things in themselves, which lie beyond its province, are called noumena for the very purpose of indicating that this cognition does not extend its application to all that the understanding thinks. But, after all, the possibility of such noumena is quite incomprehensible, and beyond the sphere of phenomena, all is for us a mere void; that is to say, we possess an understanding whose province does problematically extend beyond this sphere, but we do not possess an intuition, indeed, not even the conception of a possible intuition, by means of which objects beyond the region of sensibility could be given us, and in reference to which the understanding might be employed assertorically. The conception of a noumenon is therefore merely a limitative conception and therefore only of negative use. But it is not an arbitrary or fictitious notion, but is connected with the limitation of sensibility, without, however, being capable of presenting us with any positive datum beyond this sphere.
The division of objects into phenomena and noumena, and of the world into a mundus sensibilis and intelligibilis is therefore quite inadmissible in a positive sense, although conceptions do certainly admit of such a division; for the class of noumena have no determinate object corresponding to them, and cannot therefore possess objective validity. If we abandon the senses, how can it be made conceivable that the categories (which are the only conceptions that could serve as conceptions for noumena) have any sense or meaning at all, inasmuch as something more than the mere unity of thought, namely, a possible intuition, is requisite for their application to an object? The conception of a noumenon, considered as merely problematical, is, however, not only admissible, but, as a limitative conception of sensibility, absolutely necessary. But, in this case, a noumenon is not a particular intelligible object for our understanding; on the contrary, the kind of understanding to which it could belong is itself a problem, for we cannot form the most distant conception of the possibility of an understanding which should cognize an object, not discursively by means of categories, but intuitively in a non-sensuous intuition. Our understanding attains in this way a sort of negative extension. That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves. But it at the same time prescribes limits to itself, for it confesses itself unable to cognize these by means of the categories, and hence is compelled to cogitate them merely as an unknown something.
I find, however, in the writings of modern authors, an entirely different use of the expressions, mundus sensibilis and intelligibilis, which quite departs from the meaning of the ancients — an acceptation in which, indeed, there is to be found no difficulty, but which at the same time depends on mere verbal quibbling. According to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis. Astronomy, in so far as we mean by the word the mere observation of the starry heaven, may represent the former; a system of astronomy, such as the Copernican or Newtonian, the latter. But such twisting of words is a mere sophistical subterfuge, to avoid a difficult question, by modifying its meaning to suit our own convenience. To be sure, understanding and reason are employed in the cognition of phenomena; but the question is, whether these can be applied when the object is not a phenomenon and in this sense we regard it if it is cogitated as given to the understanding alone, and not to the senses. The question therefore is whether, over and above the empirical use of the understanding, a transcendental use is possible, which applies to the noumenon as an object. This question we have answered in the negative.
When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. For this must ever remain unknown to us. Nay, it is also quite unknown to us whether any such transcendental or extraordinary cognition is possible under any circumstances, at least, whether it is possible by means of our categories. Understanding and sensibility, with us, can determine objects only in conjunction. If we separate them, we have intuitions without
