CHAPTER I. The Discipline of Pure Reason.

Negative judgements– those which are so not merely as regards their logical form, but in respect of their content– are not commonly held in especial respect. They are, on the contrary, regarded as jealous enemies of our insatiable desire for knowledge; and it almost requires an apology to induce us to tolerate, much less to prize and to respect them.

All propositions, indeed, may be logically expressed in a negative form; but, in relation to the content of our cognition, the peculiar province of negative judgements is solely to prevent error. For this reason, too, negative propositions, which are framed for the purpose of correcting false cognitions where error is absolutely impossible, are undoubtedly true, but inane and senseless; that is, they are in reality purposeless and, for this reason, often very ridiculous. Such is the proposition of the schoolman that Alexander could not have subdued any countries without an army.

But where the limits of our possible cognition are very much contracted, the attraction to new fields of knowledge great, the illusions to which the mind is subject of the most deceptive character, and the evil consequences of error of no inconsiderable magnitude– the negative element in knowledge, which is useful only to guard us against error, is of far more importance than much of that positive instruction which makes additions to the sum of our knowledge. The restraint which is employed to repress, and finally to extirpate the constant inclination to depart from certain rules, is termed discipline. It is distinguished from culture, which aims at the formation of a certain degree of skill, without attempting to repress or to destroy any other mental power, already existing. In the cultivation of a talent, which has given evidence of an impulse towards self-development, discipline takes a negative,[74] culture and doctrine a positive, part.

[74]I am well aware that, in the language of the schools, the term discipline is usually employed as synonymous with instruction. But there are so many cases in which it is necessary to distinguish the notion of the former, as a course of corrective training, from that of the latter, as the communication of knowledge, and the nature of things itself demands the appropriation of the most suitable expressions for this distinction, that it is my desire that the former terms should never be employed in any other than a negative signification.

That natural dispositions and talents (such as imagination and with, which ask a free and unlimited development, require in many respects the corrective influence of discipline, every one will readily grant. But it may well appear strange that reason, whose proper duty it is to prescribe rules of discipline to all the other powers of the mind, should itself require this corrective. It has, in fact, hitherto escaped this humiliation, only because, in presence of its magnificent pretensions and high position, no one could readily suspect it to be capable of substituting fancies for conceptions, and words for things.

Reason, when employed in the field of experience, does not stand in need of criticism, because its principles are subjected to the continual test of empirical observations. Nor is criticism requisite in the sphere of mathematics, where the conceptions of reason must always be presented in concreto in pure intuition, and baseless or arbitrary assertions are discovered without difficulty. But where reason is not held in a plain track by the influence of empirical or of pure intuition, that is, when it is employed in the transcendental sphere of pure conceptions, it stands in great need of discipline, to restrain its propensity to overstep the limits of possible experience and to keep it from wandering into error. In fact, the utility of the philosophy of pure reason is entirely of this negative character. Particular errors may be corrected by particular animadversions, and the causes of these errors may be eradicated by criticism. But where we find, as in the case of pure reason, a complete system of illusions and fallacies, closely connected with each other and depending upon grand general principles, there seems to be required a peculiar and negative code of mental legislation, which, under the denomination of a discipline, and founded upon the nature of reason and the objects of its exercise, shall constitute a system of thorough examination and testing, which no fallacy will be able to withstand or escape from, under whatever disguise or concealment it may lurk.

But the reader must remark that, in this the second division of our transcendental Critique the discipline of pure reason is not directed to the content, but to the method of the cognition of pure reason. The former task has been completed in the doctrine of elements. But there is so much similarity in the mode of employing the faculty of reason, whatever be the object to which it is applied, while, at the same time, its employment in the transcendental sphere is so essentially different in kind from every other, that, without the warning negative influence of a discipline specially directed to that end, the errors are unavoidable which spring from the unskillful employment of the methods which are originated by reason but which are out of place in this sphere.