entirely different process of thought leads to the same result. And that the witness of conscience affords the most powerful and convincing argument for the existence of a Supreme Being, the source of law as of love, is a simple matter of experience. Induction, syllogism, analogy, do not really generate belief in God, though they may serve to justify to reason a faith that we already possess. The poet has the truth of it:
Wer Gott nicht fühlt in sich und allen Lebenskreisen,
Dem werdet Ihr Ihn nicht beweisen mit Beweisen.
* * * * *
I give at the end of this Introduction a Glossary of the chief philosophical terms used by Kant; I have tried to render them by the same English equivalents all through the work, in order to preserve, as far as may be, the exactness of expression in the original. I am conscious that this makes the translation clumsy in many places, but have thought it best to sacrifice elegance to precision. This course is the more necessary to adopt, as Kant cannot be understood unless his nice verbal distinctions be attended to. Thus real means quite a different thing from wirklich; Hang from Neigung; Rührung from Affekt or Leidenschaft; Anschauung from Empfindung or Wahrnehmung; Endzweck from letzter Zweck; Idee from Vorstellung; Eigenschaft from Attribut or Beschaffenheit; Schranke from Grenze; überreden from überzeugen, etc. I am not satisfied with “gratification” and “grief” as the English equivalents for Vergnügen and Schmerz; but it is necessary to distinguish these words from Lust and Unlust, and “mental pleasure,” “mental pain,” which would nearly hit the sense, are awkward. Again, the constant rendering of schön by beautiful involves the expression “beautiful art” instead of the more usual phrase “fine art.” Purposive is an ugly word, but it has come into use lately; and its employment enables us to preserve the connexion between Zweck and zweckmässig. I have printed Judgement with a capital letter when it signifies the faculty, with a small initial when it signifies the act, of judging. And in like manner I distinguish Objekt from Gegenstand, by printing the word “Object,” when it represents the former, with a large initial.
The text I have followed is, in the main, that printed by Hartenstein; but occasionally Rosenkranz preserves the better reading. All important variants between the First and Second Editions have been indicated at the foot of the page. A few notes have been added, which are enclosed in square brackets, to distinguish them from those which formed part of the original work. I have in general quoted Kant’s Introduction to Logic and Critique of Practical Reason in Dr. Abbott’s translations.
My best thanks are due to Rev. J. H. Kennedy and Mr. F. Purser for much valuable aid during the passage of this translation through the press. And I am under even greater obligations to Mr. Mahaffy, who was good enough to read through the whole of the proof; by his acute and learned criticisms many errors have been avoided. Others I have no doubt still remain, but for these I must be accounted alone responsible.
J. H. BERNARD.
Trinity College, Dublin,
May 24, 1892.
GLOSSARY OF KANT’S PHILOSOPHICAL TERMS
Absicht; design. Achtung; respect. Affekt; affection. Angenehm; pleasant. Anschauung; intuition. Attribut; attribute. Aufklärung; enlightenment.
Begehr; desire. Begriff; concept. Beschaffenheit; constitution or characteristic. Bestimmen; to determine.
Darstellen; to present. Dasein; presence or being.
Eigenschaft; property. Empfindung; sensation. Endzweck; final purpose. Erkenntniss; cognition or knowledge. Erklärung; explanation. Erscheinung; phenomenon. Existenz; existence.
Fürwahrhalten; belief.
Gebiet; realm. Gefühl; feeling. Gegenstand; object. Geist; spirit. Geniessen; enjoyment. Geschicklichkeit; skill. Geschmack; Taste. Gesetzmässigkeit; conformity to law. Gewalt; dominion or authority. Glaube; faith. Grenze; bound. Grundsatz; fundamental proposition or principle.
Hang; propension.
Idee; Idea.
Leidenschaft; passion. Letzter Zweck; ultimate purpose. Lust; pleasure.
Meinen; opinion.
Neigung; inclination.
Objekt; Object.
Prinzip; principle.
Real; real. Reich; kingdom. Reiz; charm. Rührung; emotion.
Schein; illusion. Schmerz; grief. Schön; beautiful. Schranke; limit. Schwärmerei; fanaticism. Seele; soul.
Ueberreden; to persuade. Ueberschwänglich; transcendent. Ueberzeugen; to convince. Unlust; pain. Urtheil; judgement. Urtheilskraft; Judgement.
Verbindung; combination. Vergnügen; gratification. Verknüpfung; connexion. Vermögen; faculty. Vernunft; Reason. Vernünftelei; sophistry or subtlety. Verstand; Understanding. Vorstellung; representation.
Wahrnehmung; perception. Wesen; being. Willkühr; elective will. Wirklich; actual. Wohlgefallen; satisfaction.
Zufriedenheit; contentment. Zweck; purpose. Zweckmässig; purposive. Zweckverbindung; purposive combination, etc.
PREFACE
We may call the faculty of cognition from principles a priori, pure Reason, and the inquiry into its possibility and bounds generally the Critique of pure Reason, although by this faculty we only understand Reason in its theoretical employment, as it appears under that name in the former work; without wishing to inquire into its faculty, as practical Reason, according to its special principles. That [Critique] goes merely into our faculty of knowing things a priori, and busies itself therefore only with the cognitive faculty to the exclusion of the feeling of pleasure and pain and the faculty of desire; and of the cognitive faculties it only concerns itself with Understanding, according to its principles a priori, to the exclusion of Judgement and Reason (as faculties alike belonging to theoretical cognition), because it is found in the sequel that no other cognitive faculty but the Understanding can furnish constitutive principles of cognition a priori. The Critique, then, which sifts them all, as regards the share which each of the other faculties might pretend to have in the clear possession of knowledge from its own peculiar root, leaves nothing but what the Understanding prescribes a priori as law for nature as the complex of phenomena (whose form also is given a priori). It relegates all other pure concepts under Ideas, which are transcendent for our theoretical faculty of cognition, but are not therefore useless or to be dispensed with. For they serve as regulative
