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By William H. Stahl

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Now the non-spatio-temporal features of things we are aware of in sensibility such as, say, their delicacy or their inevitability and the like, will be, directly or indirectly, features of things that are themselves spatiotemporally situated, and as such not be things in themselves. Consequently their non-spatio-temporal qualities will also fail to be features of things in themselves. If those things are called appearances, these nonspatio-temporal properties and relations will hold of, or be determinations of, appearances only.

That, for Kant, is the only serious alternative to their being empirical concepts. One may wonder whether that is not to overlook an obvious continuity between the innateness of these ideas as embraced by Kant’s continental predecessors, Descartes and Leibniz, and what Kant himself is proposing. Kant firmly denies this, and we can see now why. Traditionally, ideas were taken to be innately given by God to human minds to enable them to acquire knowledge that they would otherwise be incapable of articulating.

There he writes: ‘The same function which gives unity to the various representations in a judgement also gives unity to the mere synthesis of various representations in an intuition; and this unity. . we entitle the pure concept of the understanding. The same understanding, through the same operations by which in concepts, . . it produced the logical form of a judgement, also introduces a transcendental content into its representations . . ’ While these lines can hardly fail to make for bafflement on a first encounter, if my presentation of Kant’s train of thought has been correct, 46 Experience and Judgement they allow of reasonably straightforward paraphrase.

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La scienza dei Romani by William H. Stahl

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