0:01
in this and in the next few videos on
0:05
critique of pure reason playlist i'm
0:13
table of the categories of understanding
0:18
our experience of the world to our
0:23
experience of the world
0:25
and so i have written here so these are
0:28
his system of principles the axioms of
0:31
intuition which have to do with quantity
0:34
his anticipations of perception have to
0:37
do with quality his analogies of
0:39
experience which have to do with
0:42
and the postulates of empirical thought
0:44
in general which have to do with
0:45
modality and these i will be getting
0:49
more in the next few videos in this uh
0:51
critique of pure reason playlist
0:54
but first i'm going to talk about uh
0:57
this idea that he has uh about the
1:04
and so this is a part that
1:07
seems to be kind of uh skipped over a
1:10
bit in a lot of people's discussion of
1:13
of the critique of pure reason but i
1:15
find this interesting and i kind of want
1:18
to go through it and so
1:23
essentially the way that uh
1:26
sort of the connection between
1:28
the appearance uh so if we have the
1:32
appearance of an object out here so the
1:42
and we also have concepts
1:47
so kant says that these are two very
1:52
you know the object in appearance is you
1:58
i mean it's this experience experiential
2:01
thing where a concept is
2:03
sort of this more abstract thing you
2:06
know the object is concrete and the
2:09
abstract and sort of you know almost lit
2:13
like a sort of rule type thing and so
2:18
wants to talk about how
2:21
the object can be subsumed so
2:25
subsumed is his word that he uses
2:28
subsumed under the concept
2:32
so you know we have that
2:36
p sort of uh proposition here and he
2:50
so you know like a dinner plate is a
2:52
circle and he says that the roundness of
2:56
the plate is intuited in
2:59
in this concept of circle
3:02
and so he wants to know
3:04
essentially so he wants to answer the
3:07
how is a pure concept
3:10
in other words the categories of
3:13
applied to appearances
3:16
so there must be some third thing
3:19
uh between between the appearances and
3:24
the concepts that allows this
3:26
subsumption to happen
3:28
and this will obviously be the
3:34
but that's getting a little bit ahead of
3:39
he says that this this third thing uh
3:43
uh both pure so the third thing
3:51
pure in other words not
3:54
not empirical so it's not something we
4:00
empirical it's not something we learn
4:03
through experience so it has to be pure
4:05
that's what kant means by
4:18
intellectual which is sort of the
4:22
the conceptual version of it
4:28
and so it it must uh well it must
4:32
overlap with both the appearance and
4:35
with the concept uh kant says that he
4:38
uses the word homogeneous for this he
4:40
says that it must be homogeneous with
4:45
the object appearance and also with
4:50
sort of rule-based or abstract concept
4:54
so it must be homogeneous with
5:00
so kant goes through this uh so i kind
5:04
of put it out in numbered form here it's
5:08
in the actual the actual book so he says
5:13
is the formal condition of the manifold
5:16
of inner sense and connection of all
5:21
uh and so that is essentially what we've
5:24
talked about before how
5:26
how we can be seeing this sort of object
5:31
so we have this object here that's in
5:35
but we see it you know at
5:38
time t one and at time t2
5:44
t3 and so forth and so
5:47
the formal condition of the manifold of
5:50
inner sense and connection of
5:52
representation so we connect all these
5:54
representations and that's what
5:58
the uh sort of the object in general not
6:02
just the object as we're perceiving it
6:10
time contains a contains the a priori
6:14
manifold of intuition
6:17
so that's what i was just saying there
6:20
so time contains the manifold of
6:22
intuition where all these
6:24
points in time come together and
6:26
uh become sort of the the manifold of
6:33
object and here is the intuition it is
6:36
manifold and that it is sort of all of
6:38
these diff representations at different
6:41
times coming together into sort of a a
6:45
uh so he says time is
6:48
is homogeneous with the categories which
6:51
is uh which is one of our our things up
6:56
that uh must be true of this so it's
7:00
the categories because it is universal
7:02
and it is founded on an a
7:07
uh and so it's the the rule that uh that
7:12
well it's the rule of time that time has
7:16
structure here for us and it's a
7:20
and it's a priority it's a priority in
7:25
that people that a consciousness is what
7:27
brings time to bear on reality so time
7:34
necessarily how things exist in
7:36
themselves but it's an a priory rule
7:40
it's a thing that that our consciousness
7:44
uh puts on to our experiences in order
7:47
for them to make sense to us
7:53
homogeneous with appearance because
7:55
time is contained in every empirical
7:58
representation of the world
8:01
that's that sort of idea that
8:03
that we can't understand anything
8:06
without time and so time
8:09
is in every empirical representation of
8:12
we have to understand things as being
8:17
and so that satisfies this idea that
8:20
that time is homogeneous with both the
8:24
categories uh and with appearance which
8:28
uh the thing that that kant says
8:31
this third thing this schema that he
8:34
will come to call it needs
8:37
and so number five hence
8:40
application of categories to appearances
8:43
becomes possible by the transcendental
8:50
and so transcendental
8:52
uh determination essentially meaning
8:58
the thing that makes experience possible
9:03
i think i've talked about before a
9:06
deduction is essentially saying that
9:12
what has to also be true in order for
9:15
that thing to be true and so the
9:17
transcendental determination of time is
9:20
sort of uh uh sort of the the the
9:23
faculty in human consciousness that
9:26
makes the experience of time
9:31
and so he says that the transcendental
9:33
determination of time
9:35
mediates the subsumption of appearances
9:40
and so that is uh that is what we have
9:46
the appearances are subsumed
9:52
uh and so we can sort of think about it
9:55
if we want to sort of
10:00
uh sort of i guess a schematic for
10:03
for lack of a better word
10:06
appearances so appearances
10:14
the effect so kant uses both the word
10:22
our sensibility our sense
10:28
and so that's what sensation is so this
10:31
affecting or modifying is
10:36
so sensation so appearances and i guess
10:40
we could even say appearances of
10:44
objects uh so when they affect or modify
10:50
you know our senses you know sight and
10:52
touch and things like that that is
10:56
uh and so this actually
11:11
pure concepts so this
11:13
idea that the concepts that the
11:15
categories of understanding are
11:17
pure concepts is important because it
11:19
means that they are not
11:24
from our empirical experience so you
11:27
know we can come up with like a concept
11:30
of dog for instance so we can come up
11:33
with a a dog concept
11:38
not a pure concept because it's a
11:40
concept that we get from
11:42
experiencing dogs so this is uh this is
11:49
pure so the categories of understanding
12:04
the categories of understanding and so
12:07
the categories like i said are these uh
12:09
much more abstract things and they are a
12:14
they are they precede experience and so
12:20
you know picture what these categories
12:25
by themselves i mean you can't picture
12:27
them without the schemata essentially
12:32
that's why we need these senses to
12:35
actually give content to them
12:38
and so the categories
12:43
so kind of going back here so the
12:52
the formal pure conditions
12:58
so that's that idea that uh that the
13:01
things that we experience must
13:04
uh must sort of fit into these
13:06
categories they must sort of the
13:08
categories are what makes
13:11
uh or what makes our our experiences
13:14
possible and so the formal or pure
13:19
that the categories sort of put onto our
13:25
this is the formal or pure conditions
13:33
the categories which the catagories
13:44
this is what he calls the the schema
13:50
so these are the schema the formal or
13:53
pure conditions under which the
14:06
so schematism is the
14:09
procedure the procedure
14:15
application of application
14:21
kant also says that the schema because
14:26
we see here that we have this
14:28
sensibility which is where we would have
14:32
so the image would be in sensibility
14:36
we have the image here
14:40
image here kant says that the
14:52
must be distinguished
15:00
distinguished from each other they're
15:02
they're not the same thing uh the a
15:07
an image so kant uses
15:11
the illustration so the image so we
15:14
could have the image
15:17
five dots so the image is five
15:20
dots so you look at that and you see
15:28
the schema would be sort of like the
15:35
of five so just like
15:39
five without actually showing five dots
15:41
you're not actually looking at something
15:45
is sort of an instantiation of five then
15:52
uh the way i kind of uh tried to
15:56
try to conceptualize this is that if we
16:00
and i'm going to draw these spaced out
16:02
here for a reason x is
16:04
p so our proposition
16:06
so x would be kind of like the image so
16:10
the thing that you're actually looking
16:12
and p the predicate is our
16:15
is our concept and the is is sort of the
16:23
and so the schema sort of
16:27
from the concept to the image
16:34
our experience of the image
16:40
and then sort of working in the other
16:55
to so the schema connects the image to
16:58
the concept but it also
17:00
makes the image possible so the schema
17:04
is kind of like the is in the x is
17:08
where you know the concept and image
17:10
sort of work in sort of this uh this
17:17
and so then kant uh kind of goes through
17:21
each of these things
17:23
uh in order so looking at the schema of
17:28
of quantity the schema of
17:32
of quality in the schema of relation in
17:36
modality and sort of
17:38
lays out which what each of these is
17:42
sort of more specifically
17:54
that the schema is the
18:11
space is sort of the the schema of of
18:17
and he says that the pure image of all
18:20
objects of senses in time
18:23
uh so he says that it's also the
18:44
uh and so the pure schema of magnitudes
18:57
magnitudes of magnitudes
19:05
number so number is the
19:12
and so we can think of it like this we
19:15
have the manifold the manifold
19:24
intuition so this is sort of the
19:36
uh and we also have the quantity so the
19:43
is the pure concepts of quantity so pure
19:50
uh and so that would be things like the
20:00
and totality and so these are the
20:03
pure concepts of those sort of more
20:05
abstract things and so he says that the
20:12
is number and so that is sort of what
20:20
uh so number is what connects sort of
20:25
uh objects in space or the sort of
20:28
experience the intuition
20:30
uh the the representation with quantity
20:34
the pure concepts so that is the pure
20:42
so the next one is quality and so kant
20:45
uh talks about this so we can have
21:03
sensation a sensation
21:18
and so this is sort of
21:24
quantity is telling you how much of
21:26
something is there you know in terms of
21:28
the shape and size of it in
21:31
in the uh in our experience the quantity
21:34
is sort of telling us
21:37
and so i like to think of it in terms of
21:41
uh formula where these sensation
21:47
of something is equal to
21:55
negation where reality and negation are
21:59
two of the three things under quality
22:02
and this we could even say is
22:06
the limitation the limitation
22:09
which is the third thing under quality
22:17
minus negation which means that that
22:24
if negation is equal to reality
22:28
meaning that the absence of the thing
22:31
there is what is actually
22:34
real uh then we can say
22:40
nothing that nothing is there because
22:43
the reality is a complete negation
22:48
we could all it could also be that the
23:01
and that would be sort of
23:03
i guess you could say like a smaller
23:06
faded existence so if something is
23:10
so say we have this sort of
23:16
that would be like a high reality low
23:19
negation then we have
23:21
a color that's maybe a little bit less
23:23
orange that would be
23:25
that would be reality but with a little
23:28
bit more negation so here
23:32
so here the sensation the sensation of
23:36
is stronger than it is here uh and so
23:40
the reality minus negation it uh
23:44
so i guess we could say
23:46
reality minus negation
23:49
is uh greater here so we would say
23:52
reality one minus negation one in
23:55
reality two minus negation two and we
23:59
reality one minus negation one is
24:02
greater than reality 2 minus
24:06
negation 2. and once again this is you
24:10
sort of my way of conceptualizing and
24:15
you if you read this you could come up
24:18
with your own way of sort of having this
24:22
to yourself but this is uh
24:26
i i sort of interpret this this isn't
24:28
something that kant actually talks about
24:33
the in this chapter in this section of
24:35
the critical pure reason
24:38
and so we could also have the this
24:45
so we can see that this is in space at
24:49
uh there is a higher sensation of orange
24:52
than at this point in space but we could
25:03
and say this is time so we have at time
25:14
t3 and we'll pretend that those all have
25:20
same they take up the same amount of
25:23
but we could have orange at this time
25:26
and then you know we could have no
25:28
orange at the other times and so
25:32
right here has a negation a negation of
25:40
orange where this has a reality
25:48
orange and of course
25:52
uh then put this one as being the sort
25:58
and so this one has sort of
26:03
less reality so less
26:10
at time t2 but still has some reality of
26:17
uh this reality of some sensation and it
26:21
any sensation it could be some smell or
26:23
taste or the feeling of of heat or
26:30
loudness of a sound or something like
26:33
uh there is this sort of reality minus
26:36
negation which which is the limitation
26:41
uh and so that is the schemata of the
26:45
uh of the equality so
26:48
sensation sensation is the schemata of
26:55
and then uh kant also
26:59
the substance so substance
27:05
schemata of substance
27:08
uh is the permanence the
27:23
time and so kant has this uh very
27:26
aristotelian and scholastic idea
27:31
that uh that there is a substance so
27:34
some substance and that would be kind of
27:36
like the subject in our s
27:40
and so if there is some substance and
27:42
then all of the p's all the different
27:45
p's we could have s is p one
27:52
three these are all sort of accidents uh
27:57
and the subject absent any predicates is
28:03
is the substance the subject without any
28:05
predicates is the substance and the
28:09
all accidents are sort of predicated
28:15
the substance is the thing that persists
28:18
p1 could be could be true
28:23
at time t1 where p2 could be true at
28:34
even though this substance is changing
28:40
i mean we could think about it in terms
28:41
of like an object accelerating so an
28:44
object accelerating at t1 has some
28:48
velocity but then at t2 has some
28:50
different velocity but the object itself
28:56
the things that we are predicating of it
28:59
uh are changing and so is the
29:03
the schemata or the schema of substance
29:06
is the permanence of
29:09
the real in time and so he says the real
29:12
in particular so it's the
29:14
the actual thing that uh that is there
29:17
the actual thing that we are sensing
29:20
uh so it's the permanence of the
29:22
of the thing that we're sensing we're so
29:25
at each point in time so if you see
29:28
a car accelerating at time t1 you might
29:31
see it at 20 miles per hour then at time
29:34
t2 you might see it at 21 miles per hour
29:36
you weren't thinking well that's a
29:38
different car because this car is moving
29:41
at 21 miles per hour or that other car
29:44
was moving at 20 miles per hour the same
29:49
at you know they can't be two things
29:52
and so it's the permanence of the reel
29:57
the car at t1 is going 20 miles per hour
30:05
but it is you know all other miles per
30:08
hour are sort of negated at time t1 but
30:13
20 miles per hour is negated now the 21
30:16
miles per hour is real but we have this
30:18
permanence in time and that is the
30:22
substance the car at both t1 and t2 is
30:26
car and so that is the permanence of the
30:35
so kant also goes through
30:38
um goes through causality so causality
30:44
causality so the schema for that is the
31:04
and so succession is once again the sort
31:07
of t1 then to t2 then to t3 but uh he
31:11
says that this is subject to a rule
31:14
it's uh when some state of affairs at t1
31:22
causes some new state of affairs
31:26
at t2 and so we can think of you know
31:29
there we have two objects here this
31:31
one's moving this one's sitting still
31:35
at t one and then at the next point we
31:39
this object sitting still and now this
31:44
t two and so the succession
31:47
uh from t1 to t2 according to this rule
31:52
of causality uh so the succession
31:56
uh the succession subject to a rule and
32:00
i mean we'll go into that quite a bit
32:02
more when we get into sort of the
32:05
the principles uh but this is the schema
32:09
the schema of causality that
32:11
one thing happens after another because
32:17
so that is causality
32:20
and then he has what he calls community
32:26
and so substance causality and community
32:29
are all under his uh
32:32
his relation so this
32:34
uh so i could even uh i guess
32:43
relation here this was all under
32:48
and so community is uh
32:58
of objects so if we are looking
33:02
uh if we are experiencing something
33:04
there is an object here sort of to our
33:07
left of field of vision
33:09
sort of the upper left and then this one
33:10
down here to the bottom right of her
33:12
field of vision and we're seeing both of
33:15
them at the same time and so they are
33:19
and so that is his schema of
33:25
and so then he has the uh
33:29
so we could write for this one the
33:31
modality so now we're moving on to one
33:34
of the other categories which is
33:36
modality and so for this one uh
33:40
there is the possibility
33:47
so the schema for possibility is the
34:04
of different i'll just write diff here
34:09
representations i'll just write rep
34:15
and so that's sort of that thing i was
34:16
talking about before where if we have
34:20
if we have some object in our intuition
34:23
so this representation of an object
34:26
we are seeing it at time t one we're
34:30
seeing it at time t2 we're seeing it at
34:36
3 and so the agreement of the synthesis
34:39
is where we take all of these things
34:41
together and sort of synthesize it into
34:47
and so that can also
34:49
uh so the reason there's possibility is
34:52
because that object could change in time
34:55
and so at time t one
35:00
for t1 is actual at t1 in some way but
35:04
then at t2 it could be actual in some
35:07
other way and so at t1
35:09
the object at time t2 was the possible
35:14
not the object as it actually is but the
35:17
possible object and so that brings us to
35:20
actuality to actuality
35:24
to actuality and the
35:27
schema for that is the existence
35:42
terminate time and so that's what i
35:45
meant where he said at t at time t 1
35:48
there is some representation of the
35:50
object that is actual
35:52
but at time t 1 the representation of
35:55
the object at time t 2 is
36:00
representation and so the existence of
36:03
it at time t1 when it's actual is the
36:05
existence at the determinant time where
36:15
necessity necessity which
36:20
existence the existence
36:28
time and so an unnecessary existence
36:33
essentially you know it would be
36:39
five this is sort of this timeless
36:44
my 1984 on the mind apparently two plus
36:49
uh is is something that is true at all
36:54
this is just a a sort of necessary truth
36:58
that uh just by definition this is true
37:03
that is uh the existence at all time
37:07
so i wanted to conclude this video with
37:11
this sort of uh quote at length from
37:15
this section of the critique of pure
37:18
because i think this sums up what uh
37:21
what kant was trying to do in this
37:25
so he says we have thus seen the
37:28
schematism of the understanding by means
37:31
of a transcendental synthesis of
37:35
and so imagination remember is
37:38
uh that sort of faculty that he talks
37:40
about that sort of uh
37:42
can call up all of the different
37:45
representations and bring it together
37:48
uh a unified concept
37:52
amounts to nothing else than the unity
37:54
of the manifold of intuition
37:56
in inner sense and therefore
37:59
indirectly the unity of a perception as
38:03
corresponding to inner sense
38:07
and then down here so
38:09
this is the next paragraph
38:11
these schemata of the pure concepts of
38:14
the understanding therefore
38:16
are the true and only conditions
38:19
under which these concepts can gain a
38:21
reference to objects
38:24
that is a significance
38:27
and thus the categories are in the end
38:30
of no other but a possible empirical
38:35
for as the grounds of an a priori
38:38
necessary unity because of the necessary
38:41
union of all consciousness in one
38:43
original app perception
38:45
they serve only to subject appearances
38:48
to general rules of synthesis
38:51
and thus to render them capable of
38:53
thoroughgoing connection to experience
38:59
we need the the categories of
39:02
understanding in order to
39:04
have experience the the categories of
39:07
understanding are what make experience
39:11
so all our knowledge is contained within
39:15
of all possible experience
39:17
and transcendental truth which precedes
39:20
all empirical truth and renders it
39:24
consists in a universal reference to
39:26
that possible experience
39:29
and so all our knowledge contained
39:31
within this whole a possible
39:35
uh that's he's talking about how the the
39:38
categories of understanding make
39:40
experience possible here
39:43
the transcendental truth
39:45
the transcendental truth which is uh the
39:49
categories of understanding
39:51
which precedes all empirical truth and
39:56
so the categories of understanding uh
39:58
he's saying is a priori it's it's their
40:04
and renders experience possible
40:07
consists in a universal reference
40:10
to that possible experience the
40:13
universal reference are the the schema
40:17
that we've been talking about
40:22
yeah that is kant's idea here of the
40:26
the schema which is the way
40:29
sort of the the this mediating
40:32
this mediating third thing he calls it
40:37
uh the objects of appearance so
40:40
so our our experience here under these
40:46
and so in the the next
40:49
probably few videos i i'll probably do
40:53
the axioms of intuition and the
40:55
anticipations of perception
40:59
then the analogies of experience will
41:01
probably take at least one its own video
41:06
possibly two or even more uh because
41:10
this is sort of the the thing that kant
41:12
is really interested in because it has
41:14
to do with things like causality and
41:18
so forth which is you know kind of a big
41:20
thing in in metaphysics and
41:24
and epistemology and stuff and it's it's
41:26
very important to kant's project here
41:30
uh i will get into these um
41:33
these principles of the understanding
41:39
how the concepts are applied
41:42
uh i guess you could say via the scheme
41:46
this this schemata so how they are
41:48
applied so the the schemata is actually
41:53
the i guess faculty of applying the
41:57
uh the categories of understanding of
42:00
applying the pure concepts and so the
42:03
is sort of i guess you could say the
42:06
the formula for actually
42:09
applying these uh these concepts these
42:12
pure concepts or categories of
42:15
understanding to our experience and so
42:18
that is what i will be talking about in
42:24
i hope you found this video
42:27
helpful and interesting
42:31
in your quest to better understand kant
42:34
and i will see you in the next video
