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      },
      "legacy_payload": {
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        "ref": "KANT-AR-014"
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    },
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        "temporal_test": "NO_DECISIVE_TEMPORAL_CONFLICT",
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      },
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      },
      "legacy_payload": {
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      "right": {
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        "ref": "KANT-AR-011"
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    },
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        "verdict": "NOT_DIRECT_CONTRADICTION_RUN009"
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        "ref": "AA07:324:INTELLIGIBLE_GOOD"
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        "status": "TEXTUALLY_EXPLICIT_DOMAIN_DISTINCTION_CANDIDATE"
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        "ref": "KANT-AR-025"
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    {
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      },
      "legacy_edge_type": "SUPPORTS_CRITICAL_TRUTH_FIREWALL",
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    {
      "edge_id": "KANT-EDGE-006-001",
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        "source_bound": true,
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      },
      "legacy_edge_type": "EVIDENCE_SCHEME_FOR_PROGRESS",
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    {
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      "edge_type": "REFINES",
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        "source_bound": true,
        "truth_layer_promotion": 0
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      "legacy_edge_type": "INSTITUTIONAL_REFINEMENT_OF_PUBLIC_REASON",
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        "evidence": [
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        ]
      },
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        "run": "KANT-RUN-008",
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      "sequence_json": "[{\"date\": \"1781\", \"locator\": \"AAIV:081-094\", \"stage\": \"A-deduction\", \"work_id\": \"W-3f10811b04afa763\"}, {\"date\": \"1787\", \"locator\": \"AAIII:108-126\", \"stage\": \"B-deduction\", \"work_id\": \"W-64d5dd334460837f\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-010",
      "evidence_json": "{\"run_id\": \"KANT-RUN-005\", \"source_evidence_ids\": [\"SE-KANT-005-012\", \"SE-KANT-005-013\"], \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-005-001",
      "interpretation_limit": "Tracks textual continuity of humanity/end/dignity language across independent works; not a psychological claim.",
      "relation_type": "DOCTRINAL_CONTINUITY_WITH_VIRTUE_DOCTRINE_RESTATEMENT",
      "sequence_json": "[{\"date\": \"1785\", \"locator\": \"AAIV:429:01-12\", \"stage\": \"Grundlegung\", \"work_id\": \"W-72c12ac26eae064f\"}, {\"date\": \"1797\", \"locator\": \"AAVI:395;435\", \"stage\": \"Metaphysik der Sitten\", \"work_id\": \"W-4a9d4c156eb62b59\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-025",
      "evidence_json": "{\"run_id\": \"KANT-RUN-005\", \"source_evidence_ids\": [\"SE-KANT-005-002\", \"SE-KANT-005-003\", \"SE-KANT-005-004\", \"SE-KANT-005-016\"], \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-005-002",
      "interpretation_limit": "The later anthropology reiterates a propensity-to-evil theme but in a different species-character context; no identity claim.",
      "relation_type": "CROSS_DOMAIN_REITERATION_WITH_CHARACTER_SPLIT",
      "sequence_json": "[{\"date\": \"1793\", \"locator\": \"AAVI:021;029;032\", \"stage\": \"Religion\", \"work_id\": \"W-843f0e192c81b7a6\"}, {\"date\": \"1798\", \"locator\": \"AAVII:324\", \"stage\": \"Anthropologie\", \"work_id\": \"W-3df02e6c4723b55c\"}]",
      "status": "TEXTUAL_SEQUENCE_REVIEW",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-032",
      "evidence_json": "{\"run_id\": \"KANT-RUN-006\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-006-001",
      "interpretation_limit": "Tracks changes in textual problem formulation and evidence criteria, not a psychological claim about Kant.",
      "relation_type": "SPECIES_PROGRESS_CONCEPT_REITERATED_WITH_EVIDENCE_CRITERION_REFINEMENT",
      "sequence_json": "[{\"date\": \"1784\", \"locator\": \"AAVIII:020;028\", \"stage\": \"Idee\", \"work_id\": \"W-d1a65270f37ac45a\"}, {\"date\": \"1798\", \"locator\": \"AAVII:324;329\", \"stage\": \"Anthropologie\", \"work_id\": \"W-3df02e6c4723b55c\"}, {\"date\": \"1798\", \"locator\": \"AAVII:084-093\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-036",
      "evidence_json": "{\"run_id\": \"KANT-RUN-006\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-006-002",
      "interpretation_limit": "Shows domain-specific institutional refinement of public reason; not an identity claim.",
      "relation_type": "PUBLIC_REASON_TO_INSTITUTIONAL_PUBLIC_EXAMINATION",
      "sequence_json": "[{\"date\": \"1784\", \"locator\": \"AAVIII:037-038\", \"stage\": \"Aufklärung\", \"work_id\": \"W-2f6645f530ab8ca2\"}, {\"date\": \"1798\", \"locator\": \"AAVII:027-032\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-038",
      "evidence_json": "{\"run_id\": \"KANT-RUN-006\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-006-003",
      "interpretation_limit": "Separates historical-teleological, juridical, and empirical-progress domains while recording continuity candidates.",
      "relation_type": "HISTORICAL_COSMOPOLITAN_TASK_TO_JURIDICAL_SPECIFICATION_TO_PROGRESS_CRITERIA",
      "sequence_json": "[{\"date\": \"1784\", \"locator\": \"AAVIII:022;028\", \"stage\": \"Idee\", \"work_id\": \"W-d1a65270f37ac45a\"}, {\"date\": \"1795\", \"locator\": \"AAVIII:349-386\", \"stage\": \"Zum ewigen Frieden\", \"work_id\": \"W-30ba927e20745b7a\"}, {\"date\": \"1798\", \"locator\": \"AAVII:091-093\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-039",
      "evidence_json": "{\"run_id\": \"KANT-RUN-006\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-006-004",
      "interpretation_limit": "Tracks direct textual continuity across independent works; no claim that political prescriptions are identical in scope.",
      "relation_type": "REPUBLICAN_PRINCIPLE_REITERATED_IN_PROGRESS_CONTEXT",
      "sequence_json": "[{\"date\": \"1795\", \"locator\": \"AAVIII:349-350\", \"stage\": \"Zum ewigen Frieden\", \"work_id\": \"W-30ba927e20745b7a\"}, {\"date\": \"1798\", \"locator\": \"AAVII:091-093\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-027",
      "evidence_json": "{\"run_id\": \"KANT-RUN-007\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-007-001",
      "interpretation_limit": "Records cross-work development from public-law essay to systematic Rechtslehre; no identity of every proposition.",
      "relation_type": "EXTERNAL_RIGHT_FREEDOM_REITERATED_AND_SYSTEMATIZED",
      "sequence_json": "[{\"date\": \"1793\", \"locator\": \"AAVIII:289-290\", \"stage\": \"Theorie und Praxis\", \"work_id\": \"W-d8d82987ec2291c1\"}, {\"date\": \"1797\", \"locator\": \"AAVI:230-232\", \"stage\": \"Metaphysik der Sitten\", \"work_id\": \"W-4a9d4c156eb62b59\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
    },
    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-036",
      "evidence_json": "{\"run_id\": \"KANT-RUN-007\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-007-002",
      "interpretation_limit": "Tracks a family of public reasoning/criticism functions while preserving domain differences.",
      "relation_type": "PUBLIC_REASON_TO_FREEDOM_OF_PEN_TO_INSTITUTIONAL_PUBLIC_EXAMINATION",
      "sequence_json": "[{\"date\": \"1784\", \"locator\": \"AAVIII:037-038\", \"stage\": \"Aufklärung\", \"work_id\": \"W-2f6645f530ab8ca2\"}, {\"date\": \"1793\", \"locator\": \"AAVIII:304\", \"stage\": \"Theorie und Praxis\", \"work_id\": \"W-d8d82987ec2291c1\"}, {\"date\": \"1798\", \"locator\": \"AAVII:027-032\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
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    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-032",
      "evidence_json": "{\"run_id\": \"KANT-RUN-007\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-007-003",
      "interpretation_limit": "Chronology of textual problem-forms; not a psychological reconstruction.",
      "relation_type": "SPECIES_PROGRESS_FROM_TELEOLOGICAL_MODEL_TO_PRACTICAL_HOPE_TO_EVIDENCE_CRITERIA",
      "sequence_json": "[{\"date\": \"1784\", \"locator\": \"AAVIII:020;028\", \"stage\": \"Idee\", \"work_id\": \"W-d1a65270f37ac45a\"}, {\"date\": \"1793\", \"locator\": \"AAVIII:309-311\", \"stage\": \"Theorie und Praxis\", \"work_id\": \"W-d8d82987ec2291c1\"}, {\"date\": \"1798\", \"locator\": \"AAVII:324;329\", \"stage\": \"Anthropologie\", \"work_id\": \"W-3df02e6c4723b55c\"}, {\"date\": \"1798\", \"locator\": \"AAVII:084-093\", \"stage\": \"Streit\", \"work_id\": \"W-184811943dbcb3de\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
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    {
      "author_id": "AUTH-0664a4f33ff06dc6",
      "author_reper_id": "KANT-AR-040",
      "evidence_json": "{\"run_id\": \"KANT-RUN-007\", \"truth_layer_promotion\": 0}",
      "evolution_id": "KANT-EVOL-007-004",
      "interpretation_limit": "Tracks independent direct formulation and later systematic peace-plan refinement; no world-republic/federation identity.",
      "relation_type": "FEDERATIVE_JURIDICAL_ORDER_FROM_TP_TO_PEACE",
      "sequence_json": "[{\"date\": \"1793\", \"locator\": \"AAVIII:311-313\", \"stage\": \"Theorie und Praxis\", \"work_id\": \"W-d8d82987ec2291c1\"}, {\"date\": \"1795\", \"locator\": \"AAVIII:354-357\", \"stage\": \"Zum ewigen Frieden\", \"work_id\": \"W-30ba927e20745b7a\"}]",
      "status": "TEXTUAL_SEQUENCE_CANDIDATE",
      "truth_layer_promotion": 0
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      "gap_id": "B28-G-0001",
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      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "KANT-OCC-007-003",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "Missing AA rows aa08/290:[38]",
      "gap_id": "B28-G-0002",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "KANT-OCC-007-004",
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      "truth_layer_promotion": 0
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      "detail": null,
      "gap_id": "B28-G-0003",
      "gap_type": "GAP-DOM",
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    {
      "detail": "Missing AA rows aa08/294:[17, 18, 19, 20]",
      "gap_id": "B28-G-0005",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
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    {
      "detail": null,
      "gap_id": "B28-G-0006",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "KANT-OCC-007-005",
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      "truth_layer_promotion": 0
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    {
      "detail": [
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        "KANT-AR-049"
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      "gap_id": "B28-G-0007",
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      "level": "OCCURRENCE",
      "reason": "Shared occurrence is not a partition into equivalence classes",
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      "truth_layer_promotion": 0
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      "detail": [
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        "KANT-AR-051"
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      "gap_type": "GAP-CONCEPT-BRIDGE",
      "level": "OCCURRENCE",
      "reason": "Shared occurrence is not a partition into equivalence classes",
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    {
      "detail": null,
      "gap_id": "B28-G-0009",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "KANT-OCC-007-010",
      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": [
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        "KANT-AR-051"
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      "level": "OCCURRENCE",
      "reason": "Shared occurrence is not a partition into equivalence classes",
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      "truth_layer_promotion": 0
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    {
      "detail": [
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        "KANT-AR-040"
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      "gap_id": "B28-G-0011",
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      "level": "OCCURRENCE",
      "reason": "Shared occurrence is not a partition into equivalence classes",
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      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "Missing AA rows aa08/313:[22, 23, 24]",
      "gap_id": "B28-G-0012",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
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    {
      "detail": null,
      "gap_id": "B28-G-0013",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "KANT-OCC-007-012",
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      "truth_layer_promotion": 0
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    {
      "detail": [
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      "reason": "Shared occurrence is not a partition into equivalence classes",
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      "detail": null,
      "gap_id": "B28-G-0015",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
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      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0016",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
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      "detail": null,
      "gap_id": "B28-G-0017",
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      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-01606ed51b74e8db",
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    {
      "detail": null,
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      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
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      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0019",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-0436a472a6c47031",
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    },
    {
      "detail": null,
      "gap_id": "B28-G-0020",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-0436a472a6c47031",
      "status": "OPEN",
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      "detail": null,
      "gap_id": "B28-G-0021",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-059690c91bf7f4f6",
      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": null,
      "gap_id": "B28-G-0022",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-07c07fe622cbb062",
      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": null,
      "gap_id": "B28-G-0023",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-08f0792c5403e5ed",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0024",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-0a7fddc4fee6f370",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0025",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-0a7fddc4fee6f370",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0026",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-0bf8531c3d77f713",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0027",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-0bf8531c3d77f713",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0028",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-0bf8531c3d77f713",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0029",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-0c961205949a9d80",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0030",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-12a2a99cffa3e4d7",
      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
      "detail": null,
      "gap_id": "B28-G-0031",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-1404353f44410037",
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      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0032",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-16171330b618a556",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
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      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
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      "status": "OPEN",
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    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0034",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
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      "status": "OPEN",
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    },
    {
      "detail": null,
      "gap_id": "B28-G-0035",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
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    {
      "detail": null,
      "gap_id": "B28-G-0036",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-187ec1bd2d19eb61",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0037",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-1dad16162da86e9f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0038",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-1dad16162da86e9f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0039",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-1dad16162da86e9f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0040",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-2094abf190bbb202",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0041",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-23aa03d7811253e8",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0042",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-23aa03d7811253e8",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0043",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-23aa03d7811253e8",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0044",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-23c851bfbb709b9c",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0045",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-23c851bfbb709b9c",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0046",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-23c851bfbb709b9c",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0047",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-24c52d1d1a7b7a29",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0048",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-2531b845e2189e42",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0049",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-2531b845e2189e42",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0050",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-2531b845e2189e42",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0051",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-25bb80a9fad1777b",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0052",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-25bb80a9fad1777b",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0053",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-280ec91abd0802d5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0054",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-280ec91abd0802d5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0055",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-280ec91abd0802d5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0056",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-2be99c2e007110b3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0057",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-2be99c2e007110b3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0058",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-2be99c2e007110b3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0059",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-2fbbeda9b1abba28",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0060",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-31b08d86d6ba7299",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0061",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-33052df260a65802",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0062",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-33052df260a65802",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0063",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-33052df260a65802",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0064",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-36a9829588c34139",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0065",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-36a9829588c34139",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0066",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-36a9829588c34139",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0067",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-38301a0563107103",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0068",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-38301a0563107103",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0069",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-38301a0563107103",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0070",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-3af2ed0f97a26fc6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0071",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-3af2ed0f97a26fc6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0072",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-3af2ed0f97a26fc6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0073",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-3e314ba4abcd562e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0074",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-3f94110020e8f924",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0075",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-3f94110020e8f924",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0076",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-40a449b46fcb6fb3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0077",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-40a449b46fcb6fb3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0078",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-40a449b46fcb6fb3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0079",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-5362febd61016ac1",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0080",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-557771781e62a658",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0081",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-6532626a35123fe8",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0082",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-658a6c31c28e5300",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0083",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-66c0e588385ca444",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0084",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-67b64c21de42d2c4",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0085",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-67b64c21de42d2c4",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0086",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-67b64c21de42d2c4",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0087",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-6ac35198cebe1cfa",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0088",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-6ac35198cebe1cfa",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0089",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-6ac35198cebe1cfa",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0090",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-75d22c1042a66579",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0091",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-75d22c1042a66579",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0092",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-75d22c1042a66579",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0093",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-7624f1cb7a3617cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0094",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-7624f1cb7a3617cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0095",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-7624f1cb7a3617cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0096",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-76bdfaea47602bd3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0097",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-76bdfaea47602bd3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0098",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-76bdfaea47602bd3",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0099",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-78eaf2e97ba29ba6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0100",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-7bc259da0843af58",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0101",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-7ccc25bd7c8f4dff",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0102",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-844e8ca09a3e90fd",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0103",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-859075e8226492cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0104",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-859075e8226492cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0105",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-859075e8226492cb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0106",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-891f7965043484e8",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0107",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-8fe237f2749bc4a6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0108",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-935a42f01bd450c5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0109",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-935a42f01bd450c5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0110",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-935a42f01bd450c5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0111",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-965ee49d8d35541f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0112",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-965ee49d8d35541f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0113",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-965ee49d8d35541f",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0114",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-9c46aa5f3eecff29",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0115",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-a108a88506388821",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0116",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-a3c2e87ddbe2f7ef",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0117",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-a3c2e87ddbe2f7ef",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0118",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-a3c2e87ddbe2f7ef",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0119",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-a534dda4b43aa8ec",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0120",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-a534dda4b43aa8ec",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0121",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-a534dda4b43aa8ec",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0122",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-a8a778fe7d120760",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0123",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-aaa03273ab92b5ec",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0124",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-acf04d4595b23c2e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0125",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-b0b35960107c96fb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0126",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-b0b35960107c96fb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0127",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-b0b35960107c96fb",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0128",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-b1aea1b69e29013c",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0129",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-b908723d7a20cc71",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0130",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-bc761c922b7f8828",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0131",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-c015408a3debd578",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0132",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-c424b266f92a81b9",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0133",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-c424b266f92a81b9",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0134",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-c424b266f92a81b9",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0135",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-c4a4339a1b0104fe",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0136",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-c67a2cc0a4dc9843",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0137",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-cb86c2e7a54da67e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0138",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-cb86c2e7a54da67e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0139",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-cb86c2e7a54da67e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0140",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-ccaf9f3e3e31ee00",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0141",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-cf180699e29748ca",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0142",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-cf180699e29748ca",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0143",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-cf180699e29748ca",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0144",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-d35ca1116bb3b423",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0145",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-d35ca1116bb3b423",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0146",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-d35ca1116bb3b423",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0147",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-d3a08db280905d42",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0148",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-d686dabd26766a83",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0149",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-d8d487ac81c242b6",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0150",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-dc4673c87a05a205",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0151",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-dc4673c87a05a205",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0152",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-dc4673c87a05a205",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0153",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-e166a3177429cb62",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0154",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-e27fa13532ae80f5",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0155",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-e457e41a2f621f2e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0156",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-e80d42252b9ed574",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0157",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-e8c463ad29953de7",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0158",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-eb1c9c6126950e3d",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0159",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-ec8f8e9b7886ba9e",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0160",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-f08d23396a4bcc09",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0161",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-f08d23396a4bcc09",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0162",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-f08d23396a4bcc09",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0163",
      "gap_type": "GAP-ATTRIBUTION",
      "level": "OCCURRENCE",
      "reason": "Authorial voice or mediation needs explicit review",
      "ref_id": "OCC-f305cddc2875c0e1",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "PG locators inherited without the original line-numbering snapshot; no raw-line rebinding inferred",
      "gap_id": "B28-G-0164",
      "gap_type": "GAP-EVIDENCE",
      "level": "OCCURRENCE",
      "reason": "No reproducible numbered AA anchor in this run",
      "ref_id": "OCC-f305cddc2875c0e1",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": null,
      "gap_id": "B28-G-0165",
      "gap_type": "GAP-DOM",
      "level": "OCCURRENCE",
      "reason": "No typed domain annotation bound to this occurrence's source page",
      "ref_id": "OCC-f305cddc2875c0e1",
      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
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      "gap_type": "GAP-CONCEPT-BRIDGE",
      "level": "EDGE",
      "reason": "Legacy relation has no justified Build 28 type; retained unchanged",
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    },
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      "gap_type": "GAP-EVIDENCE",
      "level": "INHERITED_QUOTATION",
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      "truth_layer_promotion": 0
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      "level": "INHERITED_QUOTATION",
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      "truth_layer_promotion": 0
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    {
      "detail": "QUOTE_NOT_FOUND_AT_DECLARED_LOCATOR",
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      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
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      "gap_type": "GAP-UNRESOLVED-CONTRADICTION",
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      "status": "OPEN",
      "truth_layer_promotion": 0
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    {
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      "gap_type": "GAP-UNRESOLVED-CONTRADICTION",
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      "status": "OPEN",
      "truth_layer_promotion": 0
    },
    {
      "detail": "AA VII 324 explicitly distinguishes intelligible moral predisposition to good from sensible propensity to evil; retain as a domain/character distinction, not a resolved whole-corpus contradiction.",
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      "gap_type": "GAP-UNRESOLVED-CONTRADICTION",
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    {
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      "repair_requirement": "Фрагмент связывает три синтеза с возможностью познания, но слово staged в прежней компоненте допускает лишнее прочтение как универсальной временной программы. Пробел сохраняется до уточнения формулировки и порядка зависимости.",
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      "gap_type": "GAP-COMPONENT-SOURCE-ANCHOR",
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      "gap_type": "GAP-COMPONENT-SOURCE-ANCHOR",
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        "consciousness_of_fundamental_law"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-012",
      "domain": "DOM-PRACTICAL",
      "legacy_payload": {
        "arguments_json": "[\"consciousness_of_fundamental_law\"]",
        "author_reper_id": "KANT-AR-012",
        "clause_id": "KANT-SE-012-008",
        "domain_key": "DOM-PRACTICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-012-008",
        "formula_text": "FACT_OF_REASON(CONSCIOUSNESS(FUNDAMENTAL_LAW))",
        "independent_formal_review": "NOT_RUN",
        "modality": "EPISTEMIC_CLASSIFICATION_CAN_CALL",
        "negation_scope": "NONE_IN_EXCERPT",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "FACT_OF_REASON",
        "proposition_id": "KANT-P-P04",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "ASSERTIVE_CLASSIFICATION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "EPISTEMIC_CLASSIFICATION_CAN_CALL",
      "negation_scope": "NONE_IN_EXCERPT",
      "polarity": "POSITIVE",
      "predicate": "FACT_OF_REASON",
      "proposition_id": "F-KANT-SE-012-008",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "choice_of_one",
        "choice_of_other",
        "universal_law_of_freedom"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-027",
      "domain": "DOM-RIGHT",
      "legacy_payload": {
        "arguments_json": "[\"choice_of_one\", \"choice_of_other\", \"universal_law_of_freedom\"]",
        "author_reper_id": "KANT-AR-027",
        "clause_id": "KANT-SE-012-009",
        "domain_key": "DOM-RIGHT",
        "edition": null,
        "formula_id": "F-KANT-SE-012-009",
        "formula_text": "RIGHT := CONDITIONS(COEXIST(CHOICE_1,CHOICE_2,UNIVERSAL_LAW_OF_FREEDOM))",
        "independent_formal_review": "NOT_RUN",
        "modality": "DEFINITIONAL_NORMATIVE",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "RIGHT_AS_COMPATIBILITY_CONDITIONS",
        "proposition_id": "KANT-P-R02",
        "quantifier_profile": "DEFINITIONAL_RELATIONAL",
        "sentence_type": "DEFINITION_ANCHOR",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "DEFINITIONAL_NORMATIVE",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "RIGHT_AS_COMPATIBILITY_CONDITIONS",
      "proposition_id": "F-KANT-SE-012-009",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "public_use_of_reason",
        "enlightenment"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-036",
      "domain": "DOM-PUBLIC-REASON",
      "legacy_payload": {
        "arguments_json": "[\"public_use_of_reason\", \"enlightenment\"]",
        "author_reper_id": "KANT-AR-036",
        "clause_id": "KANT-SE-012-010",
        "domain_key": "DOM-PUBLIC-REASON",
        "edition": null,
        "formula_id": "F-KANT-SE-012-010",
        "formula_text": "□FREE(PUBLIC_USE_OF_REASON) ∧ ONLY_CAN_BRING_ABOUT(PUBLIC_USE_OF_REASON,ENLIGHTENMENT)",
        "independent_formal_review": "NOT_RUN",
        "modality": "MUST_ALWAYS_FREE_PLUS_EXCLUSIVE_CAPACITY",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE_NORMATIVE",
        "predicate_symbol": "PUBLIC_USE_OF_REASON_FOR_ENLIGHTENMENT",
        "proposition_id": "KANT-P-R08",
        "quantifier_profile": "TEMPORAL_UNIVERSAL_JEDERZEIT",
        "sentence_type": "NORMATIVE_MODAL_ASSERTION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "MUST_ALWAYS_FREE_PLUS_EXCLUSIVE_CAPACITY",
      "negation_scope": "NONE",
      "polarity": "POSITIVE_NORMATIVE",
      "predicate": "PUBLIC_USE_OF_REASON_FOR_ENLIGHTENMENT",
      "proposition_id": "F-KANT-SE-012-010",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "event",
        "progress_to_better"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-043",
      "domain": "DOM-HISTORY",
      "legacy_payload": {
        "arguments_json": "[\"event\", \"progress_to_better\"]",
        "author_reper_id": "KANT-AR-043",
        "clause_id": "KANT-SE-012-011",
        "domain_key": "DOM-HISTORY",
        "edition": null,
        "formula_id": "F-KANT-SE-012-011",
        "formula_text": "¬CAUSE(EVENT,PROGRESS) ∧ HISTORICAL_SIGN(EVENT,PROGRESS)",
        "independent_formal_review": "NOT_RUN",
        "modality": "EPISTEMIC_SIGN_RELATION",
        "negation_scope": "EXACT_NOT_CAUSE_BUT_SIGN",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "MIXED_EXPLICIT_NEGATION_AND_ASSERTION",
        "predicate_symbol": "HISTORICAL_SIGN_NOT_CAUSE",
        "proposition_id": "KANT-P-R11",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "NEGATED_CONTRAST",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "EPISTEMIC_SIGN_RELATION",
      "negation_scope": "EXACT_NOT_CAUSE_BUT_SIGN",
      "polarity": "MIXED_EXPLICIT_NEGATION_AND_ASSERTION",
      "predicate": "HISTORICAL_SIGN_NOT_CAUSE",
      "proposition_id": "F-KANT-SE-012-011",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "progress_result",
        "products_of_legality",
        "inner_moral_disposition"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-044",
      "domain": "DOM-HISTORY",
      "legacy_payload": {
        "arguments_json": "[\"progress_result\", \"products_of_legality\", \"inner_moral_disposition\"]",
        "author_reper_id": "KANT-AR-044",
        "clause_id": "KANT-SE-012-012",
        "domain_key": "DOM-HISTORY",
        "edition": null,
        "formula_id": "F-KANT-SE-012-012",
        "formula_text": "RESULT(PROGRESS)=INCREASE(PRODUCTS_OF_LEGALITY) ∧ ¬RESULT(PROGRESS)=INCREASE(INNER_MORALITY)",
        "independent_formal_review": "NOT_RUN",
        "modality": "EPISTEMIC_EMPIRICAL_RESULT",
        "negation_scope": "EXACT_NOT_INNER_MORALITY_BUT_LEGALITY_PRODUCTS",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "MIXED_EXPLICIT_NEGATION_AND_ASSERTION",
        "predicate_symbol": "PROGRESS_RESULT_LEGALITY_NOT_INNER_MORALITY",
        "proposition_id": "KANT-P-R12",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "NEGATED_CONTRAST",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "EPISTEMIC_EMPIRICAL_RESULT",
      "negation_scope": "EXACT_NOT_INNER_MORALITY_BUT_LEGALITY_PRODUCTS",
      "polarity": "MIXED_EXPLICIT_NEGATION_AND_ASSERTION",
      "predicate": "PROGRESS_RESULT_LEGALITY_NOT_INNER_MORALITY",
      "proposition_id": "F-KANT-SE-012-012",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "system",
        "manifold_cognitions",
        "idea"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-052",
      "domain": "DOM-THEORETICAL",
      "legacy_payload": {
        "arguments_json": "[\"system\", \"manifold_cognitions\", \"idea\"]",
        "author_reper_id": "KANT-AR-052",
        "clause_id": "KANT-SE-012-013",
        "domain_key": "DOM-THEORETICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-012-013",
        "formula_text": "SYSTEM := UNITY(MANIFOLD_COGNITIONS,IDEA)",
        "independent_formal_review": "NOT_RUN",
        "modality": "DEFINITIONAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "SYSTEM_AS_UNITY_UNDER_IDEA",
        "proposition_id": "KANT-P-T07",
        "quantifier_profile": "DEFINITIONAL_GENERIC",
        "sentence_type": "DEFINITION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "DEFINITIONAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "SYSTEM_AS_UNITY_UNDER_IDEA",
      "proposition_id": "F-KANT-SE-012-013",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "principles_of_nature",
        "principles_of_freedom"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-054",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
        "arguments_json": "[\"principles_of_nature\", \"principles_of_freedom\"]",
        "author_reper_id": "KANT-AR-054",
        "clause_id": "KANT-SE-012-014",
        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-012-014",
        "formula_text": "POSSIBLE(TRANSITION(MODE_OF_THOUGHT[NATURE],MODE_OF_THOUGHT[FREEDOM]))",
        "independent_formal_review": "NOT_RUN",
        "modality": "MAKES_TRANSITION_POSSIBLE",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "TRANSITION_IN_MODE_OF_THOUGHT",
        "proposition_id": "KANT-P-J03",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "ASSERTIVE_MODAL_CONTEXT_DEPENDENT",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "MAKES_TRANSITION_POSSIBLE",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "TRANSITION_IN_MODE_OF_THOUGHT",
      "proposition_id": "F-KANT-SE-012-014",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "rule_concept",
        "act_of_judgment"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-046",
      "domain": "DOM-METHOD",
      "legacy_payload": {
        "arguments_json": "[\"rule_concept\", \"act_of_judgment\"]",
        "author_reper_id": "KANT-AR-046",
        "clause_id": "KANT-SE-012-015",
        "domain_key": "DOM-METHOD",
        "edition": null,
        "formula_id": "F-KANT-SE-012-015",
        "formula_text": "APPLY(RULE,CASE) → REQUIRES(ACT_OF_JUDGMENT)",
        "independent_formal_review": "NOT_RUN",
        "modality": "MUST_REQUIRE_MEDIATING_ACT",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "REQUIRES_ACT_OF_JUDGMENT",
        "proposition_id": "KANT-P-J07",
        "quantifier_profile": "GENERIC_RULE_APPLICATION",
        "sentence_type": "NECESSITY_ASSERTION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "MUST_REQUIRE_MEDIATING_ACT",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "REQUIRES_ACT_OF_JUDGMENT",
      "proposition_id": "F-KANT-SE-012-015",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "reason",
        "self_knowledge",
        "tribunal"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-001",
      "domain": "DOM-THEORETICAL",
      "legacy_payload": {
        "arguments_json": "[\"reason\", \"self_knowledge\", \"tribunal\"]",
        "author_reper_id": "KANT-AR-001",
        "clause_id": "KANT-SE-013-001",
        "domain_key": "DOM-THEORETICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-013-001",
        "formula_text": "TASK(REASON,SELF_KNOWLEDGE) ∧ ESTABLISH(TRIBUNAL_OF_REASON)",
        "independent_formal_review": "NOT_RUN",
        "modality": "CRITICAL_PROGRAMMATIC_TASK",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "CRITICAL_SELF_EXAMINATION_TRIBUNAL",
        "proposition_id": "KANT-P-T01",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "PROGRAMMATIC_ASSERTION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "CRITICAL_PROGRAMMATIC_TASK",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "CRITICAL_SELF_EXAMINATION_TRIBUNAL",
      "proposition_id": "F-KANT-SE-013-001",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "categories",
        "objects_of_experience"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-004",
      "domain": "DOM-THEORETICAL",
      "legacy_payload": {
        "arguments_json": "[\"categories\", \"objects_of_experience\"]",
        "author_reper_id": "KANT-AR-004",
        "clause_id": "KANT-SE-013-002",
        "domain_key": "DOM-THEORETICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-013-002",
        "formula_text": "¬EXTEND(COGNITIVE_USE(CATEGORIES),BEYOND(OBJECTS_OF_EXPERIENCE))",
        "independent_formal_review": "NOT_RUN",
        "modality": "CANNOT_EXTEND",
        "negation_scope": "EXACT_NOT_BEYOND_EXPERIENCE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "NEGATIVE",
        "predicate_symbol": "CATEGORY_USE_NOT_BEYOND_EXPERIENCE",
        "proposition_id": "KANT-P-T06",
        "quantifier_profile": "GENERIC_CLASS_DOMAIN_RESTRICTION",
        "sentence_type": "NEGATIVE_DOMAIN_RESTRICTION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "CANNOT_EXTEND",
      "negation_scope": "EXACT_NOT_BEYOND_EXPERIENCE",
      "polarity": "NEGATIVE",
      "predicate": "CATEGORY_USE_NOT_BEYOND_EXPERIENCE",
      "proposition_id": "F-KANT-SE-013-002",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "systematic_unity",
        "understanding_cognitions"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-006",
      "domain": "DOM-META-REASON",
      "legacy_payload": {
        "arguments_json": "[\"systematic_unity\", \"understanding_cognitions\"]",
        "author_reper_id": "KANT-AR-006",
        "clause_id": "KANT-SE-013-003",
        "domain_key": "DOM-META-REASON",
        "edition": null,
        "formula_id": "F-KANT-SE-013-003",
        "formula_text": "LOGICAL_PRINCIPLE(SYSTEMATIC_UNITY(MANIFOLD_UNDERSTANDING_COGNITIONS))",
        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "SYSTEMATIC_UNITY_LOGICAL_PRINCIPLE",
        "proposition_id": "KANT-P-T09",
        "quantifier_profile": "GENERIC_CLASSIFICATION",
        "sentence_type": "ASSERTIVE_CLASSIFICATION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "TEXTUAL_DOCTRINAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "SYSTEMATIC_UNITY_LOGICAL_PRINCIPLE",
      "proposition_id": "F-KANT-SE-013-003",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "good_without_qualification",
        "good_will"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-008",
      "domain": "DOM-PRACTICAL",
      "legacy_payload": {
        "arguments_json": "[\"good_without_qualification\", \"good_will\"]",
        "author_reper_id": "KANT-AR-008",
        "clause_id": "KANT-SE-013-004",
        "domain_key": "DOM-PRACTICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-013-004",
        "formula_text": "∀x(CAN_BE_HELD_GOOD_WITHOUT_QUALIFICATION(x) → x=GOOD_WILL)",
        "independent_formal_review": "NOT_RUN",
        "modality": "CAN_BE_HELD",
        "negation_scope": "NOTHING_GOOD_WITHOUT_QUALIFICATION_EXCEPT_GOOD_WILL",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE_WITH_NEGATIVE_SCOPE",
        "predicate_symbol": "GOOD_WILL_UNQUALIFIED_GOOD",
        "proposition_id": "KANT-P-P06",
        "quantifier_profile": "UNIVERSAL_NEGATIVE_WITH_EXCEPTION",
        "sentence_type": "EXCLUSIVE_GENERIC_ASSERTION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "CAN_BE_HELD",
      "negation_scope": "NOTHING_GOOD_WITHOUT_QUALIFICATION_EXCEPT_GOOD_WILL",
      "polarity": "POSITIVE_WITH_NEGATIVE_SCOPE",
      "predicate": "GOOD_WILL_UNQUALIFIED_GOOD",
      "proposition_id": "F-KANT-SE-013-004",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "virtue",
        "happiness"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-013",
      "domain": "DOM-PRACTICAL",
      "legacy_payload": {
        "arguments_json": "[\"virtue\", \"happiness\"]",
        "author_reper_id": "KANT-AR-013",
        "clause_id": "KANT-SE-013-005",
        "domain_key": "DOM-PRACTICAL",
        "edition": null,
        "formula_id": "F-KANT-SE-013-005",
        "formula_text": "SYNTHETIC(CONNECTION(VIRTUE,HAPPINESS))",
        "independent_formal_review": "NOT_RUN",
        "modality": "MUST_BE_CONCEIVED",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE",
        "polarity": "POSITIVE",
        "predicate_symbol": "HIGHEST_GOOD_SYNTHETIC_CONNECTION",
        "proposition_id": "KANT-P-P05",
        "quantifier_profile": "NO_EXPLICIT_QUANTIFIER",
        "sentence_type": "NECESSITY_CLASSIFICATION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "MUST_BE_CONCEIVED",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "HIGHEST_GOOD_SYNTHETIC_CONNECTION",
      "proposition_id": "F-KANT-SE-013-005",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "domain_nature",
        "domain_freedom"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-014",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
        "arguments_json": "[\"domain_nature\", \"domain_freedom\"]",
        "author_reper_id": "KANT-AR-014",
        "clause_id": "KANT-SE-013-006",
        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-013-006",
        "formula_text": "¬POSSIBLE(DIRECT_BRIDGE(DOMAIN_NATURE,DOMAIN_FREEDOM))",
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      "domain": "DOM-CRITICAL-GENEALOGY",
      "legacy_payload": {
        "arguments_json": "[\"Hume_recollection\", \"dogmatic_slumber\", \"speculative_inquiry\"]",
        "author_reper_id": "KANT-AR-007",
        "clause_id": "KANT-SE-014-001",
        "domain_key": "DOM-CRITICAL-GENEALOGY",
        "edition": null,
        "formula_id": "F-KANT-SE-014-001",
        "formula_text": "TRIGGER(HUME_RECOLLECTION,INTERRUPT(DOGMATIC_SLUMBER))",
        "independent_formal_review": "NOT_RUN",
        "modality": "RETROSPECTIVE_HISTORICAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "HUME_TRIGGERED_CRITICAL_REDIRECTION",
        "proposition_id": "KANT-P-H01",
        "quantifier_profile": "SINGULAR_HISTORICAL_SELF_REPORT",
        "sentence_type": "ASSERTIVE_RELATIVE",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "RETROSPECTIVE_HISTORICAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "HUME_TRIGGERED_CRITICAL_REDIRECTION",
      "proposition_id": "F-KANT-SE-014-001",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "taste",
        "object_or_representation",
        "satisfaction_without_interest"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-015",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
        "arguments_json": "[\"taste\", \"object_or_representation\", \"satisfaction_without_interest\"]",
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        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-014-002",
        "formula_text": "TASTE := JUDGMENT_BY(SATISFACTION_WITHOUT_INTEREST,OBJECT_OR_REPRESENTATION)",
        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "WITHOUT_INTEREST",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "DISINTERESTED_TASTE_JUDGMENT",
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        "sentence_type": "DEFINITION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "TEXTUAL_DOCTRINAL",
      "negation_scope": "WITHOUT_INTEREST",
      "polarity": "POSITIVE",
      "predicate": "DISINTERESTED_TASTE_JUDGMENT",
      "proposition_id": "F-KANT-SE-014-002",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "beauty",
        "purposiveness_form",
        "represented_purpose"
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      "assertion_type": "ASSERTIVE",
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      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
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        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-014-003",
        "formula_text": "BEAUTY := FORM_OF_PURPOSIVENESS ∧ WITHOUT(REPRESENTATION_OF_PURPOSE)",
        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "WITHOUT_REPRESENTATION_OF_PURPOSE",
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        "polarity": "POSITIVE_WITH_NEGATIVE_SCOPE",
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        "sentence_type": "DEFINITION",
        "truth_layer_promotion": 0
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      "logical_binding_reviewed": false,
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      "negation_scope": "WITHOUT_REPRESENTATION_OF_PURPOSE",
      "polarity": "POSITIVE_WITH_NEGATIVE_SCOPE",
      "predicate": "BEAUTY_PURPOSIVENESS_WITHOUT_PURPOSE",
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      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "organized_parts",
        "cause",
        "effect"
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      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-017",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
        "arguments_json": "[\"organized_parts\", \"cause\", \"effect\"]",
        "author_reper_id": "KANT-AR-017",
        "clause_id": "KANT-SE-014-004",
        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-014-004",
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        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "NATURAL_PURPOSE_RECIPROCAL_CAUSALITY",
        "proposition_id": "KANT-P-J05",
        "quantifier_profile": "RECIPROCAL_RELATION",
        "sentence_type": "ASSERTIVE_SUBORDINATE",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "TEXTUAL_DOCTRINAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "NATURAL_PURPOSE_RECIPROCAL_CAUSALITY",
      "proposition_id": "F-KANT-SE-014-004",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "purposiveness_of_nature",
        "reflective_judgment"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-018",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
        "arguments_json": "[\"purposiveness_of_nature\", \"reflective_judgment\"]",
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        "clause_id": "KANT-SE-014-005",
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        "edition": null,
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        "formula_text": "ORIGIN(PURPOSIVENESS_OF_NATURE,REFLECTIVE_JUDGMENT)",
        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "PURPOSIVENESS_ORIGIN_REFLECTIVE_JUDGMENT",
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        "quantifier_profile": "SINGULAR_CONCEPT_CLASSIFICATION",
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        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "TEXTUAL_DOCTRINAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "PURPOSIVENESS_ORIGIN_REFLECTIVE_JUDGMENT",
      "proposition_id": "F-KANT-SE-014-005",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "judgment",
        "understanding_legislation",
        "reason_legislation"
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      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-020",
      "domain": "DOM-JUDGMENT",
      "legacy_payload": {
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        "domain_key": "DOM-JUDGMENT",
        "edition": null,
        "formula_id": "F-KANT-SE-014-006",
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        "independent_formal_review": "NOT_RUN",
        "modality": "ARCHITECTONIC_HEADING",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "JUDGMENT_CONNECTS_UNDERSTANDING_AND_REASON_LEGISLATIONS",
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        "sentence_type": "SECTION_HEADING",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "ARCHITECTONIC_HEADING",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "JUDGMENT_CONNECTS_UNDERSTANDING_AND_REASON_LEGISLATIONS",
      "proposition_id": "F-KANT-SE-014-006",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "human_association",
        "laws_of_virtue"
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      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-026",
      "domain": "DOM-RELIGION",
      "legacy_payload": {
        "arguments_json": "[\"human_association\", \"laws_of_virtue\"]",
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        "domain_key": "DOM-RELIGION",
        "edition": null,
        "formula_id": "F-KANT-SE-014-007",
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        "independent_formal_review": "NOT_RUN",
        "modality": "POSSIBILITY_NORMATIVE",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "ETHICAL_ASSOCIATION_UNDER_LAWS_OF_VIRTUE",
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        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "POSSIBILITY_NORMATIVE",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "ETHICAL_ASSOCIATION_UNDER_LAWS_OF_VIRTUE",
      "proposition_id": "F-KANT-SE-014-007",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
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        "doctrine_of_ends",
        "right",
        "ethics"
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      "assertion_type": "ASSERTIVE",
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      "legacy_payload": {
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        "author_reper_id": "KANT-AR-028",
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        "domain_key": "DOM-ETHICS",
        "edition": null,
        "formula_id": "F-KANT-SE-014-008",
        "formula_text": "¬BELONGS(DOCTRINE_OF_ENDS,RIGHT) ∧ BELONGS(DOCTRINE_OF_ENDS,ETHICS)",
        "independent_formal_review": "NOT_RUN",
        "modality": "NORMATIVE_OR_PRACTICAL",
        "negation_scope": "NOT_RIGHT_BUT_ETHICS",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "MIXED",
        "predicate_symbol": "ETHICS_DISTINCT_FROM_RIGHT_BY_ENDS",
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        "quantifier_profile": "SINGULAR_DOCTRINAL_CLASSIFICATION",
        "sentence_type": "ASSERTIVE_CONTRAST",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "NORMATIVE_OR_PRACTICAL",
      "negation_scope": "NOT_RIGHT_BUT_ETHICS",
      "polarity": "MIXED",
      "predicate": "ETHICS_DISTINCT_FROM_RIGHT_BY_ENDS",
      "proposition_id": "F-KANT-SE-014-008",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "own_perfection",
        "happiness_of_others"
      ],
      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-029",
      "domain": "DOM-ETHICS",
      "legacy_payload": {
        "arguments_json": "[\"own_perfection\", \"happiness_of_others\"]",
        "author_reper_id": "KANT-AR-029",
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        "domain_key": "DOM-ETHICS",
        "edition": null,
        "formula_id": "F-KANT-SE-014-009",
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        "independent_formal_review": "NOT_RUN",
        "modality": "NORMATIVE_OR_PRACTICAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "ENDS_THAT_ARE_DUTIES",
        "proposition_id": "KANT-P-A08",
        "quantifier_profile": "EXACT_TWO_NAMED_INSTANCES",
        "sentence_type": "ENUMERATION",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "NORMATIVE_OR_PRACTICAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "ENDS_THAT_ARE_DUTIES",
      "proposition_id": "F-KANT-SE-014-009",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "character",
        "inner_principle_of_conduct"
      ],
      "assertion_type": "ASSERTIVE",
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      "domain": "DOM-ANTHROPOLOGY",
      "legacy_payload": {
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        "domain_key": "DOM-ANTHROPOLOGY",
        "edition": null,
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        "independent_formal_review": "NOT_RUN",
        "modality": "TEXTUAL_DOCTRINAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
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        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "TEXTUAL_DOCTRINAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "CHARACTER_UNITY_OF_INNER_PRINCIPLE",
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      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "human_species",
        "indefinite_generations",
        "vocation"
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      "assertion_type": "ASSERTIVE",
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      "domain": "DOM-HISTORY",
      "legacy_payload": {
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        "edition": null,
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        "modality": "HISTORICAL_OR_EVIDENTIAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "SPECIES_DEVELOPMENT_INTERGENERATIONAL",
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        "truth_layer_promotion": 0
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      "logical_binding_reviewed": false,
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      "modality": "HISTORICAL_OR_EVIDENTIAL",
      "negation_scope": "NONE",
      "polarity": "POSITIVE",
      "predicate": "SPECIES_DEVELOPMENT_INTERGENERATIONAL",
      "proposition_id": "F-KANT-SE-014-011",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "moral_transformation",
        "revolution_in_disposition"
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      "assertion_type": "ASSERTIVE",
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      "legacy_payload": {
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        "modality": "NORMATIVE_TRANSFORMATION",
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        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "MORAL_TRANSFORMATION_REQUIRES_REVOLUTION_IN_DISPOSITION",
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        "quantifier_profile": "GENERIC_HUMAN_TRANSFORMATION",
        "sentence_type": "ASSERTIVE_MODAL",
        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
      "logical_form": "LEGACY_NORMALIZATION_UNREVIEWED",
      "modality": "NORMATIVE_TRANSFORMATION",
      "negation_scope": "CONTRASTIVE_NOT_GRADUAL_CONTEXT",
      "polarity": "POSITIVE",
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      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "maxims"
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      "assertion_type": "ASSERTIVE",
      "candidate_id": "KANT-AR-034",
      "domain": "DOM-RELIGION",
      "legacy_payload": {
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        "edition": null,
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        "truth_layer_promotion": 0
      },
      "logical_binding_reviewed": false,
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      "proposition_id": "F-KANT-SE-014-013",
      "source_verified": true,
      "term_sense": null,
      "time_scope": null,
      "truth_layer_promotion": 0
    },
    {
      "arguments": [
        "antagonism",
        "unsocial_sociability_of_humans"
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      "legacy_payload": {
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        "edition": null,
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        "modality": "HISTORICAL_OR_EVIDENTIAL",
        "negation_scope": "NONE",
        "normalization_status": "SOURCE_EXACT_MANUAL_LOGICAL_NORMALIZATION_CANDIDATE_RUN014",
        "polarity": "POSITIVE",
        "predicate_symbol": "UNSOCIAL_SOCIABILITY_AS_ANTAGONISM",
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      "quote": "nicht, kann nun zwar der Gesetzgeber irren, aber nicht in der, da er sich\nselbst fragt, ob das Gesetz auch mit dem Rechtsprincip zusammen stimme\noder nicht; denn da hat er jene Idee des ursprünglichen Vertrags zum\nunfehlbaren Richtmaße und zwar a priori bei der Hand (und darf nicht\nwie beim Glückseligkeitsprincip auf Erfahrungen harren, die ihn von der\nTauglichkeit seiner Mittel allererst belehren müssen). Denn wenn es sich\nnur nicht widerspricht, daß ein ganzes Volk zu einem solchen Gesetze zusammen\nstimme, es mag ihm auch so sauer ankommen, wie es wolle: so\nist es dem Rechte gemäß. Ist aber ein öffentliches Gesetz diesem gemäß,\nfolglich in Rücksicht auf das Recht untadelig (irreprehensibel): so ist\ndamit auch die Befugniß zu zwingen und auf der anderen Seite das\nVerbot sich dem Willen des Gesetzgebers ja nicht thätlich zu widersetzen\nverbunden: d. i. die Macht im Staate, die dem Gesetze Effect giebt, ist\nauch unwiderstehlich (irresistibel), und es existirt kein rechtlich bestehendes\ngemeines Wesen ohne eine solche Gewalt, die allen innern\nWiderstand niederschlägt, weil dieser einer Maxime gemäß geschehen\nwürde, die, allgemein gemacht, alle bürgerliche Verfassung zernichten und\nden Zustand, worin allein Menschen im Besitz der Rechte überhaupt sein\nkönnen, vertilgen würde.\nHieraus folgt: daß alle Widersetzlichkeit gegen die oberste gesetzgebende\nMacht, alle Aufwiegelung, um Unzufriedenheit der Unterthanen\nthätlich werden zu lassen, aller Aufstand, der in Rebellion ausbricht, das\nhöchste und strafbarste Verbrechen im gemeinen Wesen ist: weil es dessen\nGrundfeste zerstört. Und dieses Verbot ist unbedingt, so daß, es mag\nauch jene Macht oder ihr Agent, das Staatsoberhaupt, sogar den ursprünglichen\nVertrag verletzt und sich dadurch des Rechts Gesetzgeber zu\nsein nach dem Begriff des Unterthans verlustig gemacht haben, indem sie\ndie Regierung bevollmächtigt, durchaus gewaltthätig (tyrannisch) zu verfahren,\ndennoch dem Unterthan kein Widerstand als Gegengewalt erlaubt\nbleibt. Der Grund davon ist: weil bei einer schon subsistirenden bürgerlichen",
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      "quote": "Der nicht=widerspenstige Unterthan muß annehmen können, sein\nOberherr wolle ihm nicht Unrecht thun. Mithin da jeder Mensch doch\nseine unverlierbaren Rechte hat, die er nicht einmal aufgeben kann, wenn er\nauch wollte, und über die er selbst zu urtheilen befugt ist; das Unrecht aber,\nwelches ihm seiner Meinung nach widerfährt, nach jener Voraussetzung\nnur aus Irrthum oder Unkunde gewisser Folgen aus Gesetzen der obersten\nMacht geschieht: so muß dem Staatsbürger und zwar mit Vergünstigung\ndes Oberherrn selbst die Befugniß zustehen, seine Meinung über das, was\nvon den Verfügungen desselben ihm ein Unrecht gegen das gemeine Wesen\nzu sein scheint, öffentlich bekannt zu machen. Denn daß das Oberhaupt\nauch nicht einmal irren, oder einer Sache unkundig sein könne, anzunehmen,\nwürde ihn als mit himmlischen Eingebungen begnadigt und über\ndie Menschheit erhaben vorstellen. Also ist die Freiheit der Feder - in\nden Schranken der Hochachtung und Liebe für die Verfassung, worin man\nlebt, durch die liberale Denkungsart der Unterthanen, die jene noch dazu\nselbst einflößt, gehalten (und dahin beschränken sich auch die Federn\neinander von selbst, damit sie nicht ihre Freiheit verlieren), - das einzige\nPalladium der Volksrechte. Denn diese Freiheit ihm auch absprechen zu\nwollen, ist nicht allein so viel, als ihm allen Anspruch auf Recht in Ansehung\ndes obersten Befehlshabers (nach Hobbes) nehmen, sondern\nauch dem letzteren, dessen Wille bloß dadurch, daß er den allgemeinen\nVolkswillen repräsentirt, Unterthanen als Bürgern Befehle giebt,\nalle Kenntniß von dem entziehen, was, wenn er es wüßte, er selbst\nabändern würde, und ihn mit sich selbst in Widerspruch setzen. Dem Oberhaupte\naber Besorgniß einzuflößen, daß durch Selbst= und Lautdenken Unruhen\nim Staate erregt werden dürften, heißt so viel, als ihm Mißtrauen\ngegen seine eigene Macht, oder auch Haß gegen sein Volk erwecken.",
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      "quote": "zu beweisen, habe ich nicht nöthig; der Gegner derselben muß\nbeweisen. Denn ich stütze mich auf meine angeborne Pflicht, in jedem\nGliede der Reihe der Zeugungen - worin ich (als Mensch überhaupt)\nbin, und doch nicht mit der an mir erforderlichen moralischen Beschaffenheit\nso gut, als ich sein sollte, mithin auch könnte - so auf die Nachkommenschaft\nzu wirken, daß sie immer besser werde (wovon also auch die\nMöglichkeit angenommen werden muß), und daß so diese Pflicht von einem\nGliede der Zeugungen zum andern sich rechtmäßig vererben könne. Es\nmögen nun auch noch so viel Zweifel gegen meine Hoffnungen aus der\nGeschichte gemacht werden, die, wenn sie beweisend wären, mich bewegen\nkönnten, von einer dem Anschein nach vergeblichen Arbeit abzulassen;\nso kann ich doch, so lange dieses nur nicht ganz gewiß gemacht werden\nkann, die Pflicht (als das liquidum ) gegen die Klugheitsregel aufs Unthunliche\nnicht hinzuarbeiten (als das illiquidum , weil es bloße Hypothese\nist) nicht vertauschen; und so ungewiß ich immer sein und bleiben\nmag, ob für das menschliche Geschlecht das Bessere zu hoffen sei, so kann\ndieses doch nicht der Maxime, mithin auch nicht der nothwendigen Voraussetzung\nderselben in praktischer Absicht, daß es thunlich sei, Abbruch thun.\nDiese Hoffnung besserer Zeiten, ohne welche eine ernstliche Begierde,\netwas dem allgemeinen Wohl Ersprießliches zu thun, nie das menschliche",
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      "quote": "Fragen wir nun: durch welche Mittel dieser immerwährende Fortschritt\nzum Besseren dürfte erhalten und auch wohl beschleunigt werden, so\nsieht man bald, daß dieser ins unermeßlich Weite gehende Erfolg nicht\nsowohl davon abhängen werde, was wir thun (z. B. von der Erziehung,\ndie wir der jüngeren Welt geben), und nach welcher Methode wir verfahren\nsollen, um es zu bewirken; sondern von dem, was die menschliche\nNatur in und mit uns thun wird, um uns in ein Gleis zu nöthigen,\nin welches wir uns von selbst nicht leicht fügen würden. Denn von ihr,\noder vielmehr (weil höchste Weisheit zu Vollendung dieses Zwecks erfordert\nwird) von der Vorsehung allein können wir einen Erfolg erwarten, der\naufs Ganze und von da auf die Theile geht, da im Gegentheil die Menschen\nmit ihren Entwürfen nur von den Theilen ausgehen, wohl gar nur bei\nihnen stehen bleiben und aufs Ganze als ein solches, welches für sie zu\ngroß ist, zwar ihre Ideen, aber nicht ihren Einfluß erstrecken können:",
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      "quote": "einem Zustande zwingen, der zwar kein weltbürgerliches gemeines Wesen\nunter einem Oberhaupt, aber doch ein rechtlicher Zustand der Föderation\nnach einem gemeinschaftlich verabredeten Völkerrecht ist.\nDenn da die fortrückende Cultur der Staaten mit dem zugleich\nwachsenden Hange, sich auf Kosten der Andern durch List oder Gewalt zu\nvergrößern, die Kriege vervielfältigen und durch immer (bei bleibender\nLöhnung) vermehrte, auf stehendem Fuß und in Disciplin erhaltene, mit\nstets zahlreicheren Kriegsinstrumenten versehene Heere immer höhere\nKosten verursachen muß; indeß die Preise aller Bedürfnisse fortdaurend\nwachsen, ohne daß ein ihnen proportionirter fortschreitender Zuwachs der\nsie vorstellenden Metalle gehofft werden kann; kein Frieden auch so lange\ndauert, daß das Ersparniß während demselben dem Kostenaufwand für\nden nächsten Krieg gleich käme, wowider die Erfindung der Staatsschulden\nzwar ein sinnreiches, aber sich selbst zuletzt vernichtendes Hülfsmittel ist:\nso muß, was guter Wille hätte thun sollen, aber nicht that, endlich die\nOhnmacht bewirken: daß ein jeder Staat in seinem Inneren so organisirt\nwerde, daß nicht das Staatsoberhaupt, dem der Krieg (weil er ihn auf\neines Andern, nämlich des Volks, Kosten führt) eigentlich nichts kostet,\nsondern das Volk, dem er selbst kostet, die entscheidende Stimme habe, ob\nKrieg sein solle oder nicht (wozu freilich die Realisirung jener Idee des\nursprünglichen Vertrags nothwendig vorausgesetzt werden muß). Denn\ndieses wird es wohl bleiben lassen, aus bloßer Vergrößerungsbegierde,\noder um vermeinter, bloß wörtlicher Beleidigungen willen sich in Gefahr\npersönlicher Dürftigkeit, die das Oberhaupt nicht trifft, zu versetzen. Und\nso wird auch die Nachkommenschaft (auf die keine von ihr unverschuldete\nLasten gewälzt werden), ohne daß eben Liebe zu derselben, sondern nur\nSelbstliebe jedes Zeitalters die Ursache davon sein darf, immer zum Besseren\nselbst im moralischen Sinn fortschreiten können: indem jedes gemeine\nWesen, unvermögend einem anderen gewaltthätig zu schaden, sich\nallein am Recht halten muß und, daß andere eben so geformte ihm darin\nzu Hülfe kommen werden, mit Grunde hoffen kann.\nDieses ist indeß nur Meinung und bloß Hypothese: ungewiß wie alle\nUrtheile, welche zu einer beabsichtigten Wirkung, die nicht gänzlich in\nunsrer Gewalt steht, die ihr einzig angemessene Naturursache angeben",
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      "quote": "1) in die Analytik und in die Dialektik.\nDie Analytik entdeckt durch Zergliederung alle Handlungen der Vernunft,\ndie wir beim Denken überhaupt ausüben. Sie ist also eine Analytik\nder Verstandes= und Vernunftform und heißt auch mit Recht die\nLogik der Wahrheit, weil sie die nothwendigen Regeln aller (formalen)\nWahrheit enthält, ohne welche unser Erkenntniß, unangesehen der Objecte,\nauch in sich selbst unwahr ist. Sie ist also auch weiter nichts als ein",
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      "quote": "nur nach der Form im Verhältniß der beiderseitigen Willkür, sofern\nsie bloß als frei betrachtet wird, und ob durch die Handlung eines von\nbeiden sich mit der Freiheit des andern nach einem allgemeinen Gesetze\nzusammen vereinigen lasse.\nDas Recht ist also der Inbegriff der Bedingungen, unter denen die\nWillkür des einen mit der Willkür des andern nach einem allgemeinen\nGesetze der Freiheit zusammen vereinigt werden kann.\n§ C.\nAllgemeines Princip des Rechts.\n\"Eine jede Handlung ist Recht, die oder nach deren Maxime die\nFreiheit der Willkür eines jeden mit jedermanns Freiheit nach einem allgemeinen\nGesetze zusammen bestehen kann.\"",
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      "quote": "1) Der Rechte, als systematischer Lehren, in das Naturrecht, das\nauf lauter Principien a priori beruht, und das positive (statutarische)\nRecht, was aus dem Willen eines Gesetzgebers hervorgeht.\n2) Der Rechte als (moralischer) Vermögen Andere zu verpflichten,\nd. i. als einen gesetzlichen Grund zu den letzteren ( titulum ), von\ndenen die Obereintheilung die in das angeborne und erworbene\nRecht ist, deren ersteres dasjenige Recht ist, welches unabhängig von\nallem rechtlichen Act jedermann von Natur zukommt; das zweite\ndas, wozu ein solcher Act erfordert wird.\nDas angeborne Mein und Dein kann auch das innere ( meum vel\ntuum internum ) genannt werden; denn das äußere muß jederzeit erworben\nwerden.\nDas angeborne Recht\nist nur ein einziges.\nFreiheit (Unabhängigkeit von eines Anderen nöthigender Willkür),\nsofern sie mit jedes Anderen Freiheit nach einem allgemeinen Gesetz zusammen\nbestehen kann, ist dieses einzige, ursprüngliche, jedem Menschen\nkraft seiner Menschheit zustehende Recht. - Die angeborne Gleichheit,\nd. i. die Unabhängigkeit nicht zu mehrerem von Anderen verbunden zu\nwerden, als wozu man sie wechselseitig auch verbinden kann; mithin die",
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      "quote": "bleibt es immer hiebei: daß die ältern Generationen nur scheinen\num der späteren Willen ihr mühseliges Geschäfte zu treiben, um nämlich\ndiesen eine Stufe zu bereiten, von der diese das Bauwerk, welches die Natur\nzur Absicht hat, höher bringen könnten; und daß doch nur die spätesten\ndas Glück haben sollen, in dem Gebäude zu wohnen, woran eine lange\nReihe ihrer Vorfahren (zwar freilich ohne ihre Absicht) gearbeitet hatten,\nohne doch selbst an dem Glück, das sie vorbereiteten, Antheil nehmen zu\nkönnen. Allein so räthselhaft dieses auch ist, so nothwendig ist es doch\nzugleich, wenn man einmal annimmt: eine Thiergattung soll Vernunft\nhaben und als Klasse vernünftiger Wesen, die insgesammt sterben, deren\nGattung aber unsterblich ist, dennoch zu einer Vollständigkeit der Entwickelung\nihrer Anlagen gelangen.",
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      "quote": "Diese Wissenschaft von den nothwendigen Gesetzen des Verstandes\nund der Vernunft überhaupt oder, welches einerlei ist, von der bloßen\nForm des Denkens überhaupt, nennen wir nun Logik.\nAls eine Wissenschaft, die auf alles Denken überhaupt geht, unangesehen\nder Objecte als der Materie des Denkens ist die Logik\n1) als Grundlage zu allen andern Wissenschaften und als die\nPropädeutik alles Verstandesgebrauchs anzusehen. Sie kann aber auch\neben darum, weil sie von allen Objecten gänzlich abstrahirt,\n2) kein Organon der Wissenschaften sein.",
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      "R": "The German KpV text treats the highest good as a synthetic connection of virtue and happiness rather than conceptual identity.",
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      "quote": "In dem höchsten für uns praktischen, d. i. durch unsern Willen wirklich\nzu machenden, Gute werden Tugend und Glückseligkeit als nothwendig\nverbunden gedacht, so daß das eine durch reine praktische Vernunft nicht\nangenommen werden kann, ohne daß das andere auch zu ihm gehöre.\nNun ist diese Verbindung (wie eine jede überhaupt) entweder analytisch,\noder synthetisch. Da diese gegebene aber nicht analytisch sein kann, wie\nnur eben vorher gezeigt worden, so muß sie synthetisch und zwar als Verknüpfung\nder Ursache mit der Wirkung gedacht werden: weil sie ein praktisches",
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      "quote": "des Menschengeschlechts angeknüpft werden.\nEs muß irgend eine Erfahrung im Menschengeschlechte vorkommen,\ndie als eine Begebenheit auf eine Beschaffenheit und ein Vermögen desselben\nhinweiset, Ursache von dem Fortrücken desselben zum Besseren und (daß\ndieses die That eines mit Freiheit begabten Wesens sein soll) Urheber desselben\nzu sein; aus einer gegebenen Ursache aber läßt sich eine Begebenheit\nals Wirkung vorhersagen, wenn sich die Umstände eräugnen, welche dazu\nmitwirkend sind. Daß diese letztere sich aber irgend einmal eräugnen\nmüssen, kann wie beim Calcul der Wahrscheinlichkeit im Spiel wohl im\nAllgemeinen vorhergesagt, aber nicht bestimmt werden, ob es sich in meinem\nLeben zutragen und ich die Erfahrung davon haben werde, die jene Vorhersagung\nbestätigte. -Also muß eine Begebenheit nachgesucht werden,\nwelche auf das Dasein einer solchen Ursache und auch auf den Act ihrer\nCausalität im Menschengeschlechte unbestimmt in Ansehung der Zeit hinweise,\nund die auf das Fortschreiten zum Besseren als unausbleibliche\nFolge schließen ließe, welcher Schluß dann auch auf die Geschichte der vergangenen\nZeit (daß es immer im Fortschritt gewesen sei) ausgedehnt werden\nkönnte, doch so, daß jene Begebenheit nicht selbst als Ursache des letzteren,\nsondern nur als hindeutend, als Geschichtszeichen ( signum rememorativum,\ndemonstrativum, prognostikon ), angesehen werden müsse",
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      "quote": "Prolegomena.\nAllgemeine Frage:\nWie ist Erkenntniß aus reiner Vernunft möglich?\n§ 5.\nWir haben oben den mächtigen Unterschied der analytischen und synthetischen\nUrtheile gesehen. Die Möglichkeit analytischer Sätze konnte\nsehr leicht begriffen werden; denn sie gründet sich lediglich auf dem Satze\ndes Widerspruchs. Die Möglichkeit synthetischer Sätze a posteriori, d. i.\nsolcher, welche aus der Erfahrung geschöpft werden, bedarf auch keiner besondern\nErklärung; denn Erfahrung ist selbst nichts anders, als eine continuirliche\nZusammenfügung (Synthesis) der Wahrnehmungen. Es\nbleiben uns also nur synthetische Sätze a priori übrig, deren Möglichkeit\ngesucht oder untersucht werden muß, weil sie auf anderen Principien als\ndem Satze des Widerspruchs beruhen muß.",
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      "quote": "böse, nicht darum weil er Handlungen ausübt, welche böse (gesetzwidrig)\nsind; sondern weil diese so beschaffen sind, daß sie auf böse Maximen\nin ihm schließen lassen. Nun kann man zwar gesetzwidrige Handlungen\ndurch Erfahrung bemerken, auch (wenigstens an sich selbst) daß sie\nmit Bewußtsein gesetzwidrig sind; aber die Maximen kann man nicht beobachten,\nsogar nicht allemal in sich selbst, mithin das Urtheil, daß der\nThäter ein böser Mensch sei, nicht mit Sicherheit auf Erfahrung gründen.\nAlso müßte sich aus einigen, ja aus einer einzigen mit Bewußtsein bösen\nHandlung a priori auf eine böse zum Grunde liegende Maxime und aus\ndieser auf einen in dem Subject allgemein liegenden Grund aller besondern\nmoralisch=bösen Maximen, der selbst wiederum Maxime ist, schließen",
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      "quote": "Alle Fortschritte in der Cultur, wodurch der Mensch seine Schule\nmacht, haben das Ziel, diese erworbenen Kenntnisse und Geschicklichkeiten\nzum Gebrauch für die Welt anzuwenden; aber der wichtigste Gegenstand\nin derselben, auf den er jene verwenden kann, ist der Mensch: weil er sein\neigener letzter Zweck ist. - Ihn also seiner Species nach als mit Vernunft\nbegabtes Erdwesen zu erkennen, verdient besonders Weltkenntniß genannt\nzu werden, ob er gleich nur einen Theil der Erdgeschöpfe ausmacht.\nEine Lehre von der Kenntniß des Menschen, systematisch abgefaßt\n(Anthropologie), kann es entweder in physiologischer oder in pragmatischer\nHinsicht sein. - Die physiologische Menschenkenntniß geht auf\ndie Erforschung dessen, was die Natur aus dem Menschen macht, die\npragmatische auf das, was er als freihandelndes Wesen aus sich selber\nmacht, oder machen kann und soll. - Wer den Naturursachen nachgrübelt,",
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      "quote": "Zweck ist ein Gegenstand der Willkür (eines vernünftigen Wesens),\ndurch dessen Vorstellung diese zu einer Handlung diesen Gegenstand hervorzubringen\nbestimmt wird. - Nun kann ich zwar zu Handlungen, die\nals Mittel auf einen Zweck gerichtet sind, nie aber einen Zweck zu\nhaben von anderen gezwungen werden, sondern ich kann nur selbst mir\netwas zum Zweck machen. - Daß ich aber auch verbunden bin mir\nirgend etwas, was in den Begriffen der praktischen Vernunft liegt, zum\nZwecke zu machen, mithin außer dem formalen Bestimmungsgrunde der\nWillkür (wie das Recht dergleichen enthält) noch einen materialen, einen\nZweck zu haben, der dem Zweck aus sinnlichen Antrieben entgegengesetzt\nwerden könne: dieses würde der Begriff von einem Zweck sein, der an\nsich selbst Pflicht ist; die Lehre desselben aber würde nicht zu der des\nRechts, sondern zur Ethik gehören, als welche allein den Selbstzwang\nnach (moralischen) Gesetzen in ihrem Begriffe mit sich führt.\nAus diesem Grunde kann die Ethik auch als das System der Zwecke\nder reinen praktischen Vernunft definirt werden. - Zweck und Pflicht\nunterscheiden die zwei Abtheilungen der allgemeinen Sittenlehre. Da\ndie Ethik Pflichten enthalte, zu deren Beobachtung man von andern nicht\n(physisch) gezwungen werden kann, ist blos die Folge daraus, daß sie eine\nLehre der Zwecke ist, weil dazu (sie zu haben) ein Zwang sich selbst\nwiderspricht.",
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      "quote": "wird, läßt sich nicht a priori aus den uns von ihr bekannten Naturanlagen,\nsondern nur aus der Erfahrung und Geschichte mit so weit gegründeter\nErwartung schließen, als nöthig ist, an diesem ihrem Fortschreiten\nzum besseren nicht zu verzweifeln, sondern mit aller Klugheit und moralischer\nVorleuchtung die Annäherung zu diesem Ziele (ein jeder, so viel\nan ihm ist) zu befördern.\nMan kann also sagen: Der erste Charakter der Menschengattung ist\ndas Vermögen als vernünftigen Wesens, sich für seine Person sowohl als\nfür die Gesellschaft, worin ihn die Natur versetzt, einen Charakter überhaupt\nzu verschaffen; welches aber schon eine günstige Naturanlage und\neinen Hang zum Guten in ihm voraussetzt: weil das Böse (da es Widerstreit\nmit sich selbst bei sich führt und kein bleibendes Princip in sich selbst\nverstattet) eigentlich ohne Charakter ist.\nDer Charakter eines lebenden Wesens ist das, woraus sich seine Bestimmung\nzum voraus erkennen läßt. - Man kann es aber für die Zwecke\nder Natur als Grundsatz annehmen: sie wolle, daß jedes Geschöpf seine\nBestimmung erreiche, dadurch daß alle Anlagen seiner Natur sich zweckmäßig\nfür dasselbe entwickeln, damit, wenn gleich nicht jedes Individuum,\ndoch die Species die Absicht derselben erfülle. - Bei vernunftlosen\nThieren geschieht dieses wirklich und ist Weisheit der Natur; beim Menschen\naber erreicht es nur die Gattung, wovon wir unter vernünftigen\nWesen auf Erden nur Eine, nämlich die Menschengattung, kennen und in\ndieser auch nur eine Tendenz der Natur zu diesem Zwecke: nämlich durch\nihre eigene Thätigkeit die Entwickelung des Guten aus dem Bösen dereinst\nzu Stande zu bringen: ein Prospect, der, wenn nicht Naturrevolutionen\nihn auf einmal abschneiden, mit moralischer (zur Pflicht der Hinwirkung\nzu jenem Zweck hinreichender) Gewißheit erwartet werden kann.",
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      "quote": "die reinen Verstandesbegriffe, selbst wenn sie auf Anschauungen\na priori (wie in der Mathematik) angewandt werden, nur so fern Erkenntniß,\nals diese, mithin auch die Verstandesbegriffe vermittelst ihrer auf empirische\nAnschauungen angewandt werden können. Folglich liefern uns\ndie Kategorien vermittelst der Anschauung auch keine Erkenntniß von\nDingen, als nur durch ihre mögliche Anwendung auf empirische Anschauung,\nd. i. sie dienen nur zur Möglichkeit empirischer Erkenntniß.\nDiese aber heißt Erfahrung. Folglich haben die Kategorien keinen\nanderen Gebrauch zum Erkenntnisse der Dinge, als nur so fern diese als\nGegenstände möglicher Erfahrung angenommen werden.\n§ 23.\nDer obige Satz ist von der größten Wichtigkeit; denn er bestimmt\nebenso wohl die Grenzen des Gebrauchs der reinen Verstandesbegriffe in",
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      "quote": "III Die moralische Anlage. Die Frage ist hier: ob der Mensch\nvon Natur gut, oder von Natur böse, oder von Natur gleich für eines\noder das andere empfänglich sei, nachdem er in diese oder jene ihn bildende\nHände fällt ( cereus in vitium flecti etc. ). Im letztern Falle würde die\nGattung selbst keinen Charakter haben. - Aber dieser Fall widerspricht\nsich selbst; denn ein mit praktischem Vernunftvermögen und Bewußtsein\nder Freiheit seiner Willkür ausgestattetes Wesen (eine Person) sieht sich\nin diesem Bewußtsein selbst mitten in den dunkelsten Vorstellungen unter\neinem Pflichtgesetze und im Gefühl (welches dann das moralische heißt),\ndaß ihm, oder durch ihn Anderen recht oder unrecht geschehe. Dieses ist\nnun schon selbst der intelligibele Charakter der Menschheit überhaupt,\nund in so fern ist der Mensch seiner angebornen Anlage nach (von Natur)\ngut. Da aber doch auch die Erfahrung zeigt: daß in ihm ein Hang zur\nthätigen Begehrung des Unerlaubten, ob er gleich weiß, daß es unerlaubt\nsei, d. i. zum Bösen, sei, der sich so unausbleiblich und so früh regt, als\nder Mensch nur von seiner Freiheit Gebrauch zu machen anhebt, und\ndarum als angeboren betrachtet werden kann: so ist der Mensch seinem\nsensibelen Charakter nach auch als (von Natur) böse zu beurtheilen,\nohne daß sich dieses widerspricht, wenn vom Charakter der Gattung\ndie Rede ist; weil man annehmen kann, daß dieser ihre Naturbestimmung\nim continuirlichen Fortschreiten zum Besseren bestehe.",
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      "quote": "welche einerseits blos negativ ist, andererseits und zwar in Ansehung\ndes einschränkenden Grundes der reinen praktischen Vernunft positiv ist,\nund wozu gar keine besondere Art von Gefühle unter dem Namen eines\npraktischen oder moralischen als vor dem moralischen Gesetze vorhergehend\nund ihm zum Grunde liegend angenommen werden darf.\nDie negative Wirkung auf Gefühl (der Unannehmlichkeit) ist, so wie\naller Einfluß auf dasselbe und wie jedes Gefühl überhaupt, pathologisch.\nAls Wirkung aber vom Bewußtsein des moralischen Gesetzes, folglich in\nBeziehung auf eine intelligibele Ursache, nämlich das Subject der reinen\npraktischen Vernunft als obersten Gesetzgeberin, heißt dieses Gefühl eines\nvernünftigen von Neigungen afficirten Subjects zwar Demüthigung (intellectuelle\nVerachtung), aber in Beziehung auf den positiven Grund derselben,\ndas Gesetz, zugleich Achtung für dasselbe, für welches Gesetz gar\nkein Gefühl stattfindet, sondern im Urtheile der Vernunft, indem es den\nWiderstand aus dem Wege schafft, die Wegräumung eines Hindernisses\neiner positiven Beförderung der Causalität gleichgeschätzt wird. Darum\nkann dieses Gefühl nun auch ein Gefühl der Achtung fürs moralische Gesetz,\naus beiden Gründen zusammen aber ein moralisches Gefühl genannt\nwerden.\nDas moralische Gesetz also, so wie es formaler Bestimmungsgrund\nder Handlung ist, durch praktische reine Vernunft, so wie es zwar auch\nmaterialer, aber nur objectiver Bestimmungsgrund der Gegenstände der\nHandlung unter dem Namen des Guten und Bösen ist, so ist es auch subjectiver\nBestimmungsgrund, d. i. Triebfeder, zu dieser Handlung, indem\nes auf die Sinnlichkeit des Subjects Einfluß hat und ein Gefühl bewirkt,\nwelches dem Einflusse des Gesetzes auf den Willen beförderlich ist. Hier\ngeht kein Gefühl im Subject vorher, das auf Moralität gestimmt wäre.\nDenn das ist unmöglich, weil alles Gefühl sinnlich ist; die Triebfeder der\nsittlichen Gesinnung aber muß von aller sinnlichen Bedingung frei sein.\nVielmehr ist das sinnliche Gefühl, was allen unseren Neigungen zum\nGrunde liegt, zwar die Bedingung derjenigen Empfindung, die wir Achtung\nnennen, aber die Ursache der Bestimmung desselben liegt in der reinen\npraktischen Vernunft, und diese Empfindung kann daher ihres Ursprunges\nwegen nicht pathologisch, sondern muß praktisch gewirkt heißen: indem\ndadurch, daß die Vorstellung des moralischen Gesetzes der Selbstliebe den\nEinfluß und dem Eigendünkel den Wahn benimmt, das Hinderniß der\nreinen praktischen Vernunft vermindert und die Vorstellung des Vorzuges",
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      "quote": "im Worthalten u.s.w. theils aus Ehrliebe, theils aus wohlverstandenem\neigenen Vortheil im gemeinen Wesen entspringen und sich endlich\ndies auch auf die Völker im äußeren Verhältniß gegen einander bis zur\nweltbürgerlichen Gesellschaft erstrecken, ohne daß dabei die moralische\nGrundlage im Menschengeschlechte im mindesten vergrößert werden darf;\nals wozu auch eine Art von neuer Schöpfung (übernatürlicher Einfluß)\nerforderlich sein würde. -Denn wir müssen uns von Menschen in ihren\nFortschritten zum Besseren auch nicht zu viel versprechen, um nicht in den\nSpott des Politikers mit Grunde zu verfallen, der die Hoffnung des ersteren\ngerne für Träumerei eines überspannten Kopfs halten möchte.*)",
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      "quote": "Princip des Willens ausmacht, mithin zum allgemeinen praktischen Gesetz\ndienen kann. Der Grund dieses Princips ist: die vernünftige Natur\nexistirt als Zweck an sich selbst. So stellt sich nothwendig der Mensch\nsein eignes Dasein vor; so fern ist es also ein subjectives Princip menschlicher\nHandlungen. So stellt sich aber auch jedes andere vernünftige Wesen\nsein Dasein zufolge eben desselben Vernunftgrundes, der auch für mich\ngilt, vor *); also ist es zugleich ein objectives Princip, woraus als einem\nobersten praktischen Grunde alle Gesetze des Willens müssen abgeleitet\nwerden können. Der praktische Imperativ wird also folgender sein:\nHandle so, daß du die Menschheit sowohl in deiner Person, als\nin der Person eines jeden andern jederzeit zugleich als Zweck,\nniemals bloß als Mittel brauchst. Wir wollen sehen, ob sich dieses",
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      "occurrence_id": "OCC-c4a4339a1b0104fe",
      "polarity": "POSITIVE_OR_NEUTRAL",
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      "quote": "des Denkens eines Mannigfaltigen überhaupt. Durch eine reine\nKategorie nun, in welcher von aller Bedingung der sinnlichen Anschauung\nals der einzigen, die uns möglich ist, abstrahirt wird, wird also kein Object\nbestimmt, sondern nur das Denken eines Objects überhaupt nach verschiedenen\nmodis ausgedrückt. Nun gehört zum Gebrauche eines Begriffs\nnoch eine Function der Urtheilskraft, worauf ein Gegenstand unter ihm\nsubsumirt wird, mithin die wenigstens formale Bedingung, unter der etwas\nin der Anschauung gegeben werden kann. Fehlt diese Bedingung der Urtheilskraft\n(Schema), so fällt alle Subsumtion weg; denn es wird nichts\ngegeben, was unter den Begriff subsumirt werden könne. Der blos transscendentale\nGebrauch also der Kategorien ist in der That gar kein Gebrauch\nund hat keinen bestimmten, oder auch nur der Form nach bestimmbaren\nGegenstand. Hieraus folgt, daß die reine Kategorie auch zu keinem synthetischen\nGrundsatze a priori zulange, und daß die Grundsätze des reinen\nVerstandes nur von empirischem, niemals aber von transscendentalem\nGebrauche sind, über das Feld möglicher Erfahrung hinaus aber es überall\nkeine synthetische Grundsätze a priori geben könne.\nEs kann daher rathsam sein, sich also auszudrücken: die reine Kategorien\nohne formale Bedingungen der Sinnlichkeit haben blos transscendentale\nBedeutung, sind aber von keinem transscendentalen Gebrauch,\nweil dieser an sich selbst unmöglich ist, indem ihnen alle Bedingungen\nirgend eines Gebrauchs (in Urtheilen) abgehen, nämlich die formale Bedingungen\nder Subsumtion irgend eines angeblichen Gegenstandes unter\ndiese Begriffe. Da sie also (als blos reine Kategorien) nicht von empirischem\nGebrauche sein sollen und von transscendentalem nicht sein können,\nso sind sie von gar keinem Gebrauche, wenn man sie von aller Sinnlichkeit\nabsondert, d. i. sie können auf gar keinen angeblichen Gegenstand angewandt\nwerden; vielmehr sind sie blos die reine Form des Verstandesgebrauchs\nin Ansehung der Gegenstände überhaupt und des Denkens, ohne",
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      "quote": "ich dagegen zeige zuerst: daß der Raum (und eben so die Zeit, auf welche\nBerkeley nicht Acht hatte) sammt allen seinen Bestimmungen a priori\nvon uns erkannt werden könne, weil er sowohl als die Zeit uns vor aller\nWahrnehmung oder Erfahrung als reine Form unserer Sinnlichkeit beiwohnt\nund alle Anschauung derselben, mithin auch alle Erscheinungen\nmöglich macht. Hieraus folgt: daß, da Wahrheit auf allgemeinen und\nnothwendigen Gesetzen als ihren Kriterien beruht, die Erfahrung bei\nBerkeley keine Kriterien der Wahrheit haben könne, weil den Erscheinungen\nderselben (von ihm) nichts a priori zum Grunde gelegt ward,\nworaus denn folgte, daß sie nichts als lauter Schein sei, dagegen bei uns\nRaum und Zeit (in Verbindung mit den reinen Verstandesbegriffen)",
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      "quote": "Wenn ich von aller Materie des öffentlichen Rechts (nach den verschiedenen\nempirisch=gegebenen Verhältnissen der Menschen im Staat oder\nauch der Staaten unter einander), so wie es sich die Rechtslehrer gewöhnlich\ndenken, abstrahire, so bleibt mir noch die Form der Publicität\nübrig, deren Möglichkeit ein jeder Rechtsanspruch in sich enthält, weil ohne\njene es keine Gerechtigkeit (die nur als öffentlich kundbar gedacht\nwerden kann), mithin auch kein Recht, das nur von ihr ertheilt wird, geben\nwürde.\nDiese Fähigkeit der Publicität muß jeder Rechtsanspruch haben, und\nsie kann also, da es sich ganz leicht beurtheilen läßt, ob sie in einem vorkommenden\nFalle statt finde, d. i. ob sie sich mit den Grundsätzen des\nHandelnden vereinigen lasse oder nicht, ein leicht zu brauchendes, a priori\nin der Vernunft anzutreffendes Kriterium abgeben, im letzteren Fall die\nFalschheit (Rechtswidrigkeit) des gedachten Anspruchs ( praetensio iuris )\ngleichsam durch ein Experiment der reinen Vernunft sofort zu erkennen.",
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      "quote": "Ich nehme an, daß es wirklich reine moralische Gesetze gebe, die völlig\na priori (ohne Rücksicht auf empirische Bewegungsgründe, d. i. Glückseligkeit)\ndas Thun und Lassen, d. i. den Gebrauch der Freiheit eines vernünftigen\nWesens überhaupt, bestimmen, und daß diese Gesetze schlechterdings\n(nicht bloß hypothetisch, unter Voraussetzung anderer empirischen\nZwecke) gebieten und also in aller Absicht nothwendig seien. Diesen\nSatz kann ich mit Recht voraussetzen, nicht allein indem ich mich auf die\nBeweise der aufgeklärtesten Moralisten, sondern auf das sittliche Urtheil\neines jeden Menschen berufe, wenn er sich ein dergleichen Gesetz deutlich\ndenken will.\nDie reine Vernunft enthält also zwar nicht in ihrem speculativen,\naber doch in einem gewissen praktischen, nämlich dem moralischen, Gebrauche\nPrincipien der Möglichkeit der Erfahrung, nämlich solcher\nHandlungen, die den sittlichen Vorschriften gemäß in der Geschichte des\nMenschen anzutreffen sein könnten. Denn da sie gebietet, daß solche geschehen\nsollen, so müssen sie auch geschehen können, und es muß also eine\nbesondere Art von systematischer Einheit, nämlich die moralische, möglich\nsein, indessen daß die systematische Natureinheit nach speculativen\nPrincipien der Vernunft nicht bewiesen werden konnte, weil die Vernunft\nzwar in Ansehung der Freiheit überhaupt, aber nicht in Ansehung\nder gesammten Natur Causalität hat, und moralische Vernunftprincipien\nzwar freie Handlungen, aber nicht Naturgesetze hervorbringen können.\nDemnach haben die Principien der reinen Vernunft in ihrem praktischen,\nnamentlich aber dem moralischen Gebrauche objective Realität.",
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      "quote": "Die Zweckmäßigkeit der Natur ist also ein besonderer Begriff a\npriori, der lediglich in der reflectirenden Urtheilskraft seinen Ursprung\nhat. Denn den Naturproducten kann man so etwas als Beziehung der\nNatur an ihnen auf Zwecke nicht beilegen, sondern diesen Begriff nur\nbrauchen, um über sie in Ansehung der Verknüpfung der Erscheinungen\nin ihr, die nach empirischen Gesetzen gegeben ist, zu reflectiren. Auch ist\ndieser Begriff von der praktischen Zweckmäßigkeit (der menschlichen Kunst\noder auch der Sitten) ganz unterschieden, ob er zwar nach einer Analogie\nmit derselben gedacht wird.\nV\nDas Princip der formalen Zweckmäßigkeit der Natur ist\nein transscendentales Princip der Urtheilskraft.\nEin transscendentales Princip ist dasjenige, durch welches die allgemeine\nBedingung a priori vorgestellt wird, unter der allein Dinge Objecte\nunserer Erkenntniß überhaupt werden können. Dagegen heißt ein",
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      "quote": "Man kann das Bewußtsein dieses Grundgesetzes ein Factum der Vernunft nennen,\nweil man es nicht aus vorhergehenden Datis der Vernunft, z. B. dem Bewußtsein\nder Freiheit (denn dieses ist uns nicht vorher gegeben), herausvernünfteln kann,\nsondern weil es sich für sich selbst uns aufdringt als synthetischer Satz a priori, der\nauf keiner, weder reinen noch empirischen, Anschauung gegründet ist, ob er gleich\nanalytisch sein würde, wenn man die Freiheit des Willens voraussetzte, wozu aber,\nals positivem Begriffe, eine intellectuelle Anschauung erfordert werden würde, die\nman hier gar nicht annehmen darf. Doch muß man, um dieses Gesetz ohne Mißdeutung\nals gegeben anzusehen, wohl bemerken: daß es kein empirisches, sondern\ndas einzige Factum der reinen Vernunft sei, die sich dadurch als ursprünglich gesetzgebend\n( sic volo, sic jubeo ) ankündigt.\nFolgerung.\nReine Vernunft ist für sich allein praktisch und giebt (dem Menschen)\nein allgemeines Gesetz, welches wir das Sittengesetz nennen.",
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      "quote": "Von der Verknüpfung der Gesetzgebungen des Verstandes\nund der Vernunft durch die Urtheilskraft.\nDer Verstand ist a priori gesetzgebend für die Natur, als Object der\nSinne, zu einem theoretischen Erkenntniß derselben in einer möglichen\nErfahrung. Die Vernunft ist a priori gesetzgebend für die Freiheit und\nihre eigene Causalität, als das Übersinnliche in dem Subjecte, zu einem\nunbedingt=praktischen Erkenntniß. Das Gebiet des Naturbegriffs unter\nder einen und das des Freiheitsbegriffs unter der anderen Gesetzgebung\nsind gegen allen wechselseitigen Einfluß, den sie für sich (ein jedes nach\nseinen Grundgesetzen) auf einander haben könnten, durch die große Kluft,\nwelche das Übersinnliche von den Erscheinungen trennt, gänzlich abgesondert.\nDer Freiheitsbegriff bestimmt nichts in Ansehung der theoretischen\nErkenntniß der Natur; der Naturbegriff eben sowohl nichts in Ansehung\nder praktischen Gesetze der Freiheit: und es ist in sofern nicht möglich,\neine Brücke von einem Gebiete zu dem andern hinüberzuschlagen.\nAllein wenn die Bestimmungsgründe der Causalität nach dem Freiheitsbegriffe\n(und der praktischen Regel, die er enthält) gleich nicht in der Natur\nbelegen sind, und das Sinnliche das Übersinnliche im Subjecte nicht\nbestimmen kann: so ist dieses doch umgekehrt (zwar nicht in Ansehung des\nErkenntnisses der Natur, aber doch der Folgen aus dem ersteren auf die\nletztere) möglich und schon in dem Begriffe einer Causalität durch Freiheit\nenthalten, deren Wirkung diesen ihren formalen Gesetzen gemäß in\nder Welt geschehen soll, obzwar das Wort Ursache, von dem Übersinnlichen\ngebraucht, nur den Grund bedeutet, die Causalität der Naturdinge\nzu einer Wirkung gemäß ihren eigenen Naturgesetzen, zugleich aber doch\nauch mit dem formalen Princip der Vernunftgesetze einhellig zu bestimmen,\nwovon die Möglichkeit zwar nicht eingesehen, aber der Einwurf von\neinem vorgeblichen Widerspruch, der sich darin fände, hinreichend widerlegt\nwerden kann*). - Die Wirkung nach dem Freiheitsbegriffe ist der",
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      "quote": "zu fühlen. Diese Freiheit geht aber allmählig weiter. Wenn\nman den Bürger hindert, seine Wohlfahrt auf alle ihm selbst beliebige Art,\ndie nur mit der Freiheit anderer zusammen bestehen kann, zu suchen: so\nhemmt man die Lebhaftigkeit des durchgängigen Betriebes und hiemit\nwiederum die Kräfte des Ganzen. Daher wird die persönliche Einschränkung\nin seinem Thun und Lassen immer mehr aufgehoben, die allgemeine\nFreiheit der Religion nachgegeben; und so entspringt allmählig mit unterlaufendem\nWahne und Grillen Aufklärung, als ein großes Gut,\nwelches das menschliche Geschlecht sogar von der selbstsüchtigen Vergrößerungsabsicht\nseiner Beherrscher ziehen muß, wenn sie nur ihren eigenen\nVortheil verstehen. Diese Aufklärung aber und mit ihr auch ein gewisser\nHerzensantheil, den der aufgeklärte Mensch am Guten, das er vollkommen\nbegreift, zu nehmen nicht vermeiden kann, muß nach und nach bis zu den\nThronen hinauf gehen und selbst auf ihre Regierungsgrundsätze Einfluß",
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      "quote": "werden. Es ist von der moralisch=gesetzgebenden Vernunft außer den\nGesetzen, die sie jedem einzelnen vorschreibt, noch überdem eine Fahne der\nTugend als Vereinigungspunkt für alle, die das Gute lieben, ausgesteckt,\num sich darunter zu versammeln und so allererst über das sie rastlos anfechtende\nBöse die Oberhand zu bekommen.\nMan kann eine Verbindung der Menschen unter bloßen Tugendgesetzen\nnach Vorschrift dieser Idee eine ethische, und sofern diese Gesetze\nöffentlich sind, eine ethisch=bürgerliche (im Gegensatz der rechtlich\nbürgerlichen) Gesellschaft, oder ein ethisches gemeines Wesen\nnennen. Dieses kann mitten in einem politischen gemeinen Wesen und\nsogar aus allen Gliedern desselben bestehen (wie es denn auch, ohne daß\ndas letztere zum Grunde liegt, von Menschen gar nicht zu Stande gebracht\nwerden könnte). Aber jenes hat ein besonderes und ihm eigenthümliches",
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      "quote": "Der Verstand giebt durch die Möglichkeit seiner Gesetze a priori für\ndie Natur einen Beweis davon, daß diese von uns nur als Erscheinung\nerkannt werde, mithin zugleich Anzeige auf ein übersinnliches Substrat\nderselben, aber läßt dieses gänzlich unbestimmt. Die Urtheilskraft verschafft\ndurch ihr Princip a priori der Beurtheilung der Natur nach möglichen\nbesonderen Gesetzen derselben ihrem übersinnlichen Substrat (in\nuns sowohl als außer uns) Bestimmbarkeit durch das intellectuelle\nVermögen. Die Vernunft aber giebt eben demselben durch ihr\npraktisches Gesetz a priori die Bestimmung; und so macht die Urtheilskraft\nden Übergang vom Gebiete des Naturbegriffs zu dem des Freiheitsbegriffs\nmöglich.",
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      "quote": "suchen zu müssen, dazu wird erfordert: daß seine Form nicht nach bloßen\nNaturgesetzen möglich sei, d. i. solchen, welche von uns durch den Verstand\nallein, auf Gegenstände der Sinne angewandt, erkannt werden können;\nsondern daß selbst ihr empirisches Erkenntniß ihrer Ursache und Wirkung\nnach Begriffe der Vernunft voraussetze. Diese Zufälligkeit seiner\nForm bei allen empirischen Naturgesetzen in Beziehung auf die Vernunft,\nda die Vernunft, welcher an einer jeden Form eines Naturproducts auch\ndie Nothwendigkeit derselben erkennen muß, wenn sie auch nur die mit\nseiner Erzeugung verknüpften Bedingungen einsehen will, gleichwohl an\njener gegebenen Form diese Nothwendigkeit nicht annehmen kann, ist selbst\nein Grund, die Causalität desselben so anzunehmen, als ob sie eben darum\nnur durch Vernunft möglich sei; diese aber ist alsdann das Vermögen,\nnach Zwecken zu handeln (ein Wille); und das Object, welches nur als\naus diesem möglich vorgestellt wird, würde nur als Zweck für möglich\nvorgestellt werden.\nWenn jemand in einem ihm unbewohnt scheinenden Lande eine\ngeometrische Figur, allenfalls ein reguläres Sechseck, im Sande gezeichnet\nwahrnähme: so würde seine Reflexion, indem sie an einem Begriffe derselben\narbeitet, der Einheit des Princips der Erzeugung desselben, wenn\ngleich dunkel, vermittelst der Vernunft inne werden und so dieser gemäß\nden Sand, das benachbarte Meer, die Winde, oder auch Thiere mit ihren\nFußtritten, die er kennt, oder jede andere vernunftlose Ursache nicht als\neinen Grund der Möglichkeit einer solchen Gestalt beurtheilen: weil ihm\ndie Zufälligkeit, mit einem solchen Begriffe, der nur in der Vernunft\nmöglich ist, zusammen zu treffen, so unendlich groß scheinen würde, daß\nes eben so gut wäre, als ob es dazu gar kein Naturgesetz gebe, daß folglich\nauch keine Ursache in der bloß mechanisch wirkenden Natur, sondern nur\nder Begriff von einem solchen Object als Begriff, den nur Vernunft geben\nund mit demselben den Gegenstand vergleichen kann, auch die Causalität\nzu einer solchen Wirkung enthalten, folglich diese durchaus als Zweck,\naber nicht Naturzweck, d. i. als Product der Kunst, angesehen werden\nkönne ( vestigium hominis video ).\nUm aber etwas, das man als Naturproduct erkennt, gleichwohl doch\nauch als Zweck, mithin als Naturzweck zu beurtheilen: dazu, wenn nicht\netwa hierin gar ein Widerspruch liegt, wird schon mehr erfordert. Ich\nwürde vorläufig sagen: ein Ding existirt als Naturzweck, wenn es von\nsich selbst (obgleich in zwiefachem Sinne) Ursache und Wirkung ist;",
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        "quote": "Public spectator response to a revolutionary event is interpreted as a sign of a moral tendency in the species.",
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      "quote": "Diese Begebenheit besteht nicht etwa in wichtigen, von Menschen verrichteten\nThaten oder Unthaten, wodurch, was groß war, unter Menschen\nklein oder, was klein war, groß gemacht wird, und wie gleich als durch\nZauberei alte, glänzende Staatsgebäude verschwinden, und andere an deren\nStatt wie aus den Tiefen der Erde hervorkommen. Nein: nichts von allem\ndem. Es ist bloß die Denkungsart der Zuschauer, welche sich bei diesem\nSpiele großer Umwandlungen öffentlich verräth und eine so allgemeine\nund doch uneigennützige Theilnehmung der Spielenden auf einer Seite gegen\ndie auf der andern, selbst mit Gefahr, diese Parteilichkeit könne ihnen\nsehr nachtheilig werden, dennoch laut werden läßt, so aber (der Allgemeinheit\nwegen) einen Charakter des Menschengeschlechts im Ganzen und zugleich\n(der Uneigennützigkeit wegen) einen moralischen Charakter desselben\nwenigstens in der Anlage beweiset, der das Fortschreiten zum Besseren\nnicht allein hoffen läßt, sondern selbst schon ein solches ist, so weit das Vermögen\ndesselben für jetzt zureicht.",
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      "quote": "Ich verstehe unter der Idee einen nothwendigen Vernunftbegriff,\ndem kein congruirender Gegenstand in den Sinnen gegeben werden kann.\nAlso sind unsere jetzt erwogene reine Vernunftbegriffe transscendentale\nIdeen. Sie sind Begriffe der reinen Vernunft; denn sie betrachten alles\nErfahrungserkenntniß als bestimmt durch eine absolute Totalität der Bedingungen.\nSie sind nicht willkürlich erdichtet, sondern durch die Natur\nder Vernunft selbst aufgegeben und beziehen sich daher nothwendiger Weise\nauf den ganzen Verstandesgebrauch. Sie sind endlich transscendent und\nübersteigen die Grenze aller Erfahrung, in welcher also niemals ein Gegenstand\nvorkommen kann, der der transscendentalen Idee adäquat wäre.",
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      "quote": "Ich darf mich niemals unterwinden, zu meinen, ohne wenigstens\netwas zu wissen, vermittelst dessen das an sich bloß problematische Urtheil\neine Verknüpfung mit Wahrheit bekommt, die, ob sie gleich nicht vollständig,\ndoch mehr als willkürliche Erdichtung ist. Das Gesetz einer solchen\nVerknüpfung muß überdem gewiß sein. Denn wenn ich in Ansehung dessen\nauch nichts als Meinung habe, so ist alles nur Spiel der Einbildung\nohne die mindeste Beziehung auf Wahrheit. In Urtheilen aus reiner\nVernunft ist es gar nicht erlaubt, zu meinen. Denn weil sie nicht auf\nErfahrungsgründe gestützt werden, sondern alles a priori erkannt werden\nsoll, wo alles nothwendig ist, so erfordert das Princip der Verknüpfung\nAllgemeinheit und Nothwendigkeit, mithin völlige Gewißheit, widrigenfalls\ngar keine Leitung auf Wahrheit angetroffen wird. Daher ist es ungereimt,\nin der reinen Mathematik zu meinen; man muß wissen, oder sich\nalles Urtheilens enthalten. Eben so ist es mit den Grundsätzen der Sittlichkeit\nbewandt, da man nicht auf bloße Meinung, daß etwas erlaubt\nsei, eine Handlung wagen darf, sondern dieses wissen muß.\nIm transscendentalen Gebrauche der Vernunft ist dagegen Meinen\nfreilich zu wenig, aber Wissen auch zu viel. In bloß speculativer Absicht\nkönnen wir also hier gar nicht urtheilen: weil subjective Gründe des Fürwahrhaltens\nwie die, so das Glauben bewirken können, bei speculativen\nFragen keinen Beifall verdienen, da sie sich frei von aller empirischen\nBeihülfe nicht halten, noch in gleichem Maße andern mittheilen lassen.",
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      "quote": "empirischer Anschauung eine reine Anschauung (des Raums und der Zeit)\nund zwar a priori zum Grunde liegt und darum zum Grunde liegen kann,\nweil diese nichts anders als die bloße Form der Sinnlichkeit ist, welche\nvor der wirklichen Erscheinung der Gegenstände vorhergeht, indem sie dieselbe\nin der That allererst möglich macht. Doch betrifft dieses Vermögen,\na priori anzuschauen, nicht die Materie der Erscheinung, d. i. das, was\nin ihr Empfindung ist, denn diese macht das Empirische aus, sondern nur\ndie Form derselben, Raum und Zeit. Wollte man im mindesten daran\nzweifeln, daß beide gar keine den Dingen an sich selbst, sondern nur bloße\nihrem Verhältnisse zur Sinnlichkeit anhängende Bestimmungen sind, so",
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      "quote": "Politik doch von der Philosophie durch die Publicität jener ihrer\nMaximen leicht vereitelt werden würde, wenn jene es nur wagen wollte,\ndem Philosophen die Publicität der seinigen angedeihen zu lassen.\nIn dieser Absicht schlage ich ein anderes, transscendentales und bejahendes\nPrincip des öffentlichen Rechts vor, dessen Formel diese sein würde:\n\"Alle Maximen, die der Publicität bedürfen (um ihren Zweck nicht\nzu verfehlen), stimmen mit Recht und Politik vereinigt zusammen.\"\nDenn wenn sie nur durch die Publicität ihren Zweck erreichen können,\nso müssen sie dem allgemeinen Zweck des Publicums (der Glückseligkeit)\ngemäß sein, womit zusammen zu stimmen (es mit seinem Zustande zufrieden\nzu machen), die eigentliche Aufgabe der Politik ist. Wenn aber\ndieser Zweck nur durch die Publicität, d. i. durch die Entfernung alles\nMißtrauens gegen die Maximen derselben, erreichbar sein soll, so müssen\ndiese auch mit dem Recht des Publicums in Eintracht stehen; denn in\ndiesem allein ist die Vereinigung der Zwecke Aller möglich. - Die weitere\nAusführung und Erörterung dieses Princips muß ich für eine andere\nGelegenheit aussetzen; nur daß es eine transscendentale Formel sei, ist",
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      "quote": "zugezogen gedacht werden kann. - Es ist aber hier nur vom Hange zum\neigentlich, d. i. zum Moralisch=Bösen die Rede, welches, da es nur als Bestimmung\nder freien Willkür möglich ist, diese aber als gut oder böse nur\ndurch ihre Maximen beurtheilt werden kann, in dem subjectiven Grunde\nder Möglichkeit der Abweichung der Maximen vom moralischen Gesetze\nbestehen muß und, wenn dieser Hang als allgemein zum Menschen (also\nals zum Charakter seiner Gattung) gehörig angenommen werden darf,\nein natürlicher Hang des Menschen zum Bösen genannt werden wird.\n- Man kann noch hinzusetzen, daß die aus dem natürlichen Hange entspringende\nFähigkeit oder Unfähigkeit der Willkür, das moralische Gesetz\nin seine Maxime aufzunehmen oder nicht, das gute oder böse Herz genannt\nwerde.\nMan kann sich drei verschiedene Stufen desselben denken. Erstlich\nist es die Schwäche des menschlichen Herzens in Befolgung genommener\nMaximen überhaupt, oder die Gebrechlichkeit der menschlichen Natur;\nzweitens der Hang zur Vermischung unmoralischer Triebfedern mit den\nmoralischen (selbst wenn es in guter Absicht und unter Maximen des\nGuten geschähe), d. i. die Unlauterkeit; drittens der Hang zur Annehmung\nböser Maximen, d. i. die Bösartigkeit der menschlichen Natur,\noder des menschlichen Herzens.",
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        "segment_text": "Wenn wir unter Noumenon ein Ding verstehen, so fern es nicht\nObject unserer sinnlichen Anschauung ist, indem wir von unserer\nAnschauungsart desselben abstrahiren, so ist dieses ein Noumenon im negativen\nVerstande. Verstehen wir aber darunter ein Object einer\nnichtsinnlichen Anschauung, so nehmen wir eine besondere Anschauungsart\nan, nämlich die intellectuelle, die aber nicht die unsrige ist, von",
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      "quote": "Wenn wir unter Noumenon ein Ding verstehen, so fern es nicht\nObject unserer sinnlichen Anschauung ist, indem wir von unserer\nAnschauungsart desselben abstrahiren, so ist dieses ein Noumenon im negativen\nVerstande. Verstehen wir aber darunter ein Object einer\nnichtsinnlichen Anschauung, so nehmen wir eine besondere Anschauungsart\nan, nämlich die intellectuelle, die aber nicht die unsrige ist, von",
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        "segment_text": "welcher wir auch die Möglichkeit nicht einsehen können, und das wäre das\nNoumenon in positiver Bedeutung.\nDie Lehre von der Sinnlichkeit ist nun zugleich die Lehre von den\nNoumenen im negativen Verstande, d. i. von Dingen, die der Verstand\nsich ohne diese Beziehung auf unsere Anschauungsart, mithin nicht bloß\nals Erscheinungen, sondern als Dinge an sich selbst denken muß, von\ndenen er aber in dieser Absonderung zugleich begreift, daß er von seinen\nKategorien in dieser Art sie zu erwägen keinen Gebrauch machen könne:",
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      "quote": "welcher wir auch die Möglichkeit nicht einsehen können, und das wäre das\nNoumenon in positiver Bedeutung.\nDie Lehre von der Sinnlichkeit ist nun zugleich die Lehre von den\nNoumenen im negativen Verstande, d. i. von Dingen, die der Verstand\nsich ohne diese Beziehung auf unsere Anschauungsart, mithin nicht bloß\nals Erscheinungen, sondern als Dinge an sich selbst denken muß, von\ndenen er aber in dieser Absonderung zugleich begreift, daß er von seinen\nKategorien in dieser Art sie zu erwägen keinen Gebrauch machen könne:",
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        "segment_text": "Wir haben nämlich gesehen: daß alles, was der Verstand aus sich\nselbst schöpft, ohne es von der Erfahrung zu borgen, das habe er dennoch\nzu keinem andern Behuf, als lediglich zum Erfahrungsgebrauch. Die\nGrundsätze des reinen Verstandes, sie mögen nun a priori constitutiv sein\n(wie die mathematischen), oder bloß regulativ (wie die dynamischen), enthalten\nnichts als gleichsam nur das reine Schema zur möglichen Erfahrung;\ndenn diese hat ihre Einheit nur von der synthetischen Einheit, welche\nder Verstand der Synthesis der Einbildungskraft in Beziehung auf die\nApperception ursprünglich und von selbst ertheilt, und auf welche die Erscheinungen,\nals data zu einem möglichen Erkenntnisse, schon a priori in\nBeziehung und Einstimmung stehen müssen. Ob nun aber gleich diese\nVerstandesregeln nicht allein a priori wahr sind, sondern sogar der Quell\naller Wahrheit, d. i. der Übereinstimmung unserer Erkenntniß mit Objecten,\ndadurch daß sie den Grund der Möglichkeit der Erfahrung als des\nInbegriffes aller Erkenntniß, darin uns Objecte gegeben werden mögen,\nin sich enthalten, so scheint es uns doch nicht genug, sich bloß dasjenige\nvortragen zu lassen, was wahr ist, sondern was man zu wissen begehrt.",
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      "quote": "Wir haben nämlich gesehen: daß alles, was der Verstand aus sich\nselbst schöpft, ohne es von der Erfahrung zu borgen, das habe er dennoch\nzu keinem andern Behuf, als lediglich zum Erfahrungsgebrauch. Die\nGrundsätze des reinen Verstandes, sie mögen nun a priori constitutiv sein\n(wie die mathematischen), oder bloß regulativ (wie die dynamischen), enthalten\nnichts als gleichsam nur das reine Schema zur möglichen Erfahrung;\ndenn diese hat ihre Einheit nur von der synthetischen Einheit, welche\nder Verstand der Synthesis der Einbildungskraft in Beziehung auf die\nApperception ursprünglich und von selbst ertheilt, und auf welche die Erscheinungen,\nals data zu einem möglichen Erkenntnisse, schon a priori in\nBeziehung und Einstimmung stehen müssen. Ob nun aber gleich diese\nVerstandesregeln nicht allein a priori wahr sind, sondern sogar der Quell\naller Wahrheit, d. i. der Übereinstimmung unserer Erkenntniß mit Objecten,\ndadurch daß sie den Grund der Möglichkeit der Erfahrung als des\nInbegriffes aller Erkenntniß, darin uns Objecte gegeben werden mögen,\nin sich enthalten, so scheint es uns doch nicht genug, sich bloß dasjenige\nvortragen zu lassen, was wahr ist, sondern was man zu wissen begehrt.",
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        "segment_text": "Der Begriff bleibt immer a priori erzeugt sammt den synthetischen\nGrundsätzen oder Formeln aus solchen Begriffen; aber der Gebrauch derselben\nund Beziehung auf angebliche Gegenstände kann am Ende doch\nnirgend, als in der Erfahrung gesucht werden, deren Möglichkeit (der\nForm nach) jene a priori enthalten.\nDaß dieses aber auch der Fall mit allen Kategorien und den daraus\ngesponnenen Grundsätzen sei, erhellt auch daraus: daß wir sogar keine\neinzige derselben real definiren, d. i. die Möglichkeit ihres Objects verständlich\nmachen können, ohne uns sofort zu Bedingungen der Sinnlichkeit,\nmithin der Form der Erscheinungen herabzulassen, als auf welche\nals ihre einzige Gegenstände sie folglich eingeschränkt sein müssen: weil,\nwenn man diese Bedingung wegnimmt, alle Bedeutung, d. i. Beziehung\naufs Object, wegfällt, und man durch kein Beispiel sich selbst faßlich\nmachen kann, was unter dergleichen Begriffe denn eigentlich für ein Ding\ngemeint sei.",
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        "segment_text": "Was aber das Erkenntniß der bloßen Form nach (mit Beiseitesetzung\nalles Inhalts) betrifft, so ist eben so klar: daß eine Logik, so fern sie die\nallgemeinen und nothwendigen Regeln des Verstandes vorträgt, eben in\ndiesen Regeln Kriterien der Wahrheit darlegen müsse. Denn was diesen\nwiderspricht, ist falsch, weil der Verstand dabei seinen allgemeinen Regeln\ndes Denkens, mithin sich selbst widerstreitet. Diese Kriterien aber betreffen\nnur die Form der Wahrheit, d. i. des Denkens überhaupt, und\nsind so fern ganz richtig, aber nicht hinreichend. Denn obgleich eine Erkenntniß\nder logischen Form völlig gemäß sein möchte, d. i. sich selbst nicht\nwiderspräche: so kann sie doch noch immer dem Gegenstande widersprechen.\nAlso ist das bloß logische Kriterium der Wahrheit, nämlich die Übereinstimmung\neiner Erkenntniß mit den allgemeinen und formalen Gesetzen\ndes Verstandes und der Vernunft, zwar die conditio sine qua non , mithin\ndie negative Bedingung aller Wahrheit: weiter aber kann die Logik\nnicht gehen, und den Irrthum, der nicht die Form, sondern den Inhalt\ntrifft, kann die Logik durch keinen Probirstein entdecken.",
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        "segment_text": "Die allgemeine Logik löset nun das ganze formale Geschäfte des Verstandes\nund der Vernunft in seine Elemente auf und stellt sie als Principien\naller logischen Beurtheilung unserer Erkenntniß dar. Dieser Theil\nder Logik kann daher Analytik heißen und ist eben darum der wenigstens\nnegative Probirstein der Wahrheit, indem man zuvörderst alle Erkenntniß\nihrer Form nach an diesen Regeln prüfen und schätzen muß, ehe man sie\nselbst ihrem Inhalt nach untersucht, um auszumachen, ob sie in Ansehung\ndes Gegenstandes positive Wahrheit enthalten. Weil aber die bloße Form\ndes Erkenntnisses, so sehr sie auch mit logischen Gesetzen übereinstimmen\nmag, noch lange nicht hinreicht, materielle (objective) Wahrheit dem Erkenntnisse\ndarum auszumachen, so kann sich niemand bloß mit der Logik\nwagen, über Gegenstände zu urtheilen und irgend etwas zu behaupten,\nohne von ihnen vorher gegründete Erkundigung außer der Logik eingezogen\nzu haben, um hernach bloß die Benutzung und die Verknüpfung\nderselben in einem zusammenhängenden Ganzen nach logischen Gesetzen\nzu versuchen, noch besser aber, sie lediglich darnach zu prüfen. Gleichwohl",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa04/446.html",
      "summary": "Freedom is presented as the key to explaining autonomy and as causality of rational beings independent of alien determining causes.",
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/004.html",
      "summary": "Freedom has a special practical standing: its relation to the moral law differs from the merely speculative status of other ideas.",
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/029.html",
      "summary": "Moral law and freedom are linked reciprocally; awareness of the moral law provides the route by which freedom becomes practically cognizable.",
      "work_id": "W-24baee0a30472217"
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/030.html",
      "summary": "The fundamental law of pure practical reason requires the maxim of the will to be fit as a principle of universal legislation.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/031.html",
      "summary": "Consciousness of the fundamental moral law is called a fact of reason and pure reason is described as practically legislative.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/033.html",
      "summary": "Positive freedom is connected with self-legislation or autonomy of pure practical reason.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/181.html",
      "summary": "Purposiveness of nature is treated as an a priori concept originating in reflective judgment and used as a principle of reflection.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa05/181.html",
      "summary": "The purposiveness principle is not simply ascribed as a determinate objective purpose of natural products; it guides reflective connection of appearances under empirical laws.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
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      "summary": "Understanding legislates for nature in theoretical cognition and reason legislates for freedom in practical cognition; judgment is introduced in the critical relation between these domains.",
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      "summary": "The domains of nature and freedom are sharply distinguished, while the critical project seeks a mediated relation of their consequences rather than collapsing them into one domain.",
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      "summary": "Reflective judgment, unlike determining judgment, must supply itself a principle for reflection where no determinate objective law is already given.",
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      "summary": "Architectonic is defined as the art of systems; systematic unity turns ordinary cognition from a mere aggregate into science and unifies cognitions under an idea.",
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      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 47",
      "source_evidence_id": "SE-KANT-005-005",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/047.html",
      "summary": "Becoming morally good requires a revolution in disposition rather than merely gradual reform of outward conduct while the supreme maxim remains impure.",
      "work_id": "W-843f0e192c81b7a6"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "b04e804047a4494790be7d20b1795faa9271518c8297062b6cbb1ed784667449",
      "locator": "AAVI:094:21-33",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 94",
      "source_evidence_id": "SE-KANT-005-006",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/094.html",
      "summary": "An ethical commonwealth is an association under laws of virtue, distinct from a merely juridical civil association.",
      "work_id": "W-843f0e192c81b7a6"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "13d3d034eae0d2071483fc8f51d411408020421e4b3c227b28a81a2f2a075c7a",
      "locator": "AAVI:095:25-34",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 95",
      "source_evidence_id": "SE-KANT-005-007",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/095.html",
      "summary": "Membership in an ethical commonwealth cannot be coerced by the political commonwealth because ethical association includes freedom from coercion in its concept.",
      "work_id": "W-843f0e192c81b7a6"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "b7256451eb924dc8826818803e0c4e1299df22271c341a9d6bda6640c4927bfe",
      "locator": "AAVI:230:20-31",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 230",
      "source_evidence_id": "SE-KANT-005-008",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/230.html",
      "summary": "The universal principle of right concerns whether each person’s external freedom can coexist with everyone else’s freedom under a universal law.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
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      "locator": "AAVI:237:29-34",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 237",
      "source_evidence_id": "SE-KANT-005-009",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/237.html",
      "summary": "Freedom from another’s necessitating choice, insofar as compatible with everyone’s freedom under universal law, is identified as the sole original innate right of every human being.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
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      "locator": "AAVI:381:04-24",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 381",
      "source_evidence_id": "SE-KANT-005-010",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/381.html",
      "summary": "Ethics concerns ends that a person must freely make his own and therefore works through moral self-constraint, distinguishing it from the external form of right.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "82a94af43e52b1c1513a75e089ce22d62f7d461e15e6e9f48a3cde41591fc899",
      "locator": "AAVI:385:31-35",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 385",
      "source_evidence_id": "SE-KANT-005-011",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/385.html",
      "summary": "Kant names one’s own perfection and the happiness of others as the ends that are also duties.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "94e7e7d3073849ca55b5f62c9c716e70e1483ebfc51a092576ba9af28cc82317",
      "locator": "AAVI:395:15-23",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 395",
      "source_evidence_id": "SE-KANT-005-012",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/395.html",
      "summary": "The supreme principle of the doctrine of virtue treats humanity in oneself and others as an end and makes humanity generally an end that is also a duty.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "cdc442688060b8d3a77d130fc40c1cff31261afbabe0ccd7c49d77b2b77aa739",
      "locator": "AAVI:435:01-11",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VI 435",
      "source_evidence_id": "SE-KANT-005-013",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa06/435.html",
      "summary": "Humanity in one’s person is presented as an object of respect and as possessing dignity or absolute inner worth.",
      "work_id": "W-4a9d4c156eb62b59"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "4dae459010a5e513bb05bf11c6a6adf5b5f0a12b034f7e1beb70858274642b5f",
      "locator": "AAVII:119:02-14",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 119",
      "source_evidence_id": "SE-KANT-005-014",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa07/119",
      "summary": "Pragmatic anthropology investigates what the human being, as a freely acting being, makes, can make, or ought to make of himself, unlike physiological anthropology focused on what nature makes of him.",
      "work_id": "W-3df02e6c4723b55c"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "f9bff4ba81bd0bf501a7e21bd5298401a36b7fb683695eeda2e0408f80d0c51c",
      "locator": "AAVII:295:01-22",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 295",
      "source_evidence_id": "SE-KANT-005-015",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa07/295.html",
      "summary": "Moral character is associated with unity of the inner principle of conduct; truthfulness as a highest maxim is offered as evidence of having character.",
      "work_id": "W-3df02e6c4723b55c"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "28abf3693c7976ef8560de5681c54b195aab0b08a189357cbde2fd9040c87130",
      "locator": "AAVII:324:12-37",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 324",
      "source_evidence_id": "SE-KANT-005-016",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa07/324.html",
      "summary": "Kant distinguishes an intelligible moral predisposition to good from a sensible propensity to evil and frames the human species as directed toward cultivation, civilization, and moralization.",
      "work_id": "W-3df02e6c4723b55c"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
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      "locator": "AAVII:329:01-27",
      "notes": "RUN005 high-value AA VI/VII page evidence. Snapshot hash covers this local evidence record, not the full source work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 329",
      "source_evidence_id": "SE-KANT-005-017",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa07/329.html",
      "summary": "The vocation of the human species is approached through development across generations and a practical orientation toward progress to the better.",
      "work_id": "W-3df02e6c4723b55c"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
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      "locator": "AAVIII:035:01-08",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 35",
      "source_evidence_id": "SE-KANT-006-001",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/035.html",
      "summary": "Enlightenment is defined as emergence from self-incurred immaturity through using one’s own understanding without another’s guidance.",
      "work_id": "W-2f6645f530ab8ca2"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "424c95e13e72c8e0cc9db69e3f64f32b1f026c3ec70ba1a7c0293dde823abc74",
      "locator": "AAVIII:036:16-32",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 36",
      "source_evidence_id": "SE-KANT-006-002",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/kant/aa08/036.html",
      "summary": "A public can gradually enlighten itself when freedom is allowed; political revolution alone does not produce a true reform in ways of thinking.",
      "work_id": "W-2f6645f530ab8ca2"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "ba8c4348ed389c9c2621c85a0dc0bb4f0df23010511dd195b425ab9820e83db7",
      "locator": "AAVIII:037:07-25",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 37",
      "source_evidence_id": "SE-KANT-006-003",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/037.html",
      "summary": "The public use of reason must remain free; Kant distinguishes it from the private use tied to a civil post or office.",
      "work_id": "W-2f6645f530ab8ca2"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "fa31f602189111aa30d6358adca9de945f813a0ee9db3c752abeba1c69cd19b9",
      "locator": "AAVIII:038:22-31",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 38",
      "source_evidence_id": "SE-KANT-006-004",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/038.html",
      "summary": "A scholar addressing the public in writing is entitled to unrestricted public use of reason even when an office imposes narrower duties.",
      "work_id": "W-2f6645f530ab8ca2"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "9e979ab6b404c1f62c55c9f85b57ce25e2e23e7fdc44c6067a263225fed91979",
      "locator": "AAVIII:017:01-10",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 17",
      "source_evidence_id": "SE-KANT-006-005",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/017.html",
      "summary": "History may seek a regular course in the aggregate development of the human species even where individual free actions appear irregular.",
      "work_id": "W-d1a65270f37ac45a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "d60943661d6d8373024dd6137f6b0fe132c7425e8540378c0f82238b7e49bddd",
      "locator": "AAVIII:020:13-34",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 20",
      "source_evidence_id": "SE-KANT-006-006",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/020.html",
      "summary": "Human development is intergenerational, and nature uses social antagonism or unsocial sociability as a mechanism of development.",
      "work_id": "W-d1a65270f37ac45a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "41db8f0d66edfa173f2106a6fea1b32f221138c62e7e486e6515c1b71c9de684",
      "locator": "AAVIII:022:06-20",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 22",
      "source_evidence_id": "SE-KANT-006-007",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/022.html",
      "summary": "The great problem for the species is a civil society that administers right while combining maximal freedom with secure lawful limits.",
      "work_id": "W-d1a65270f37ac45a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
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      "locator": "AAVIII:028:01-36",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 28",
      "source_evidence_id": "SE-KANT-006-008",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/028.html",
      "summary": "Freedom and enlightenment can gradually influence government principles and point toward a future cosmopolitan condition for the development of human capacities.",
      "work_id": "W-d1a65270f37ac45a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "73e36a539af8a35251fd807b8aeb98aca3917e774def66064d400f499e4bd05f",
      "locator": "AAVIII:029:02-10",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 29",
      "source_evidence_id": "SE-KANT-006-009",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/029.html",
      "summary": "A philosophical universal history organized by an idea of nature’s plan toward civil union is presented as a possible project, not as ordinary chronicle.",
      "work_id": "W-d1a65270f37ac45a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "0eeb27d496fe8bacaa8157d86b82b46fd9d579dc86b830a60cdb330e0a0c6f7f",
      "locator": "AAVIII:349:07-11",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 349",
      "source_evidence_id": "SE-KANT-006-010",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/349.html",
      "summary": "The first definitive article requires republican civil constitutions grounded in freedom, common legislation, and civic equality.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "3ee9a4a517c470510a62e13cd714f1a06aadc397b3f7dd2ab188d97ec8533036",
      "locator": "AAVIII:354:02-15",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 354",
      "source_evidence_id": "SE-KANT-006-011",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/354.html",
      "summary": "International right is to be based on a federation of free states rather than collapsing distinct peoples into one state.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "b71a32b24a2b0a16b3ab6921e7e19a1224a5158803793d9533eb70d40bb724cb",
      "locator": "AAVIII:357:06-20",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 357",
      "source_evidence_id": "SE-KANT-006-012",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/357.html",
      "summary": "Kant contrasts the positive idea of a world republic with an expanding peace-preserving federation as its practical surrogate under actual conditions.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "a96aa9b3168c916ce9ffb9ad24662d5daa50c2778e103ef0deca718725a93a43",
      "locator": "AAVIII:358:01-25",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 358",
      "source_evidence_id": "SE-KANT-006-013",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/358.html",
      "summary": "Cosmopolitan right is limited to universal hospitality: a peaceful visitor must not be treated with hostility, but this is not an unrestricted guest right.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "c1ba99abe5ad44d4463f793629f4a9196f578478af01f4c9a8c9d09c7600aa62",
      "locator": "AAVIII:381:04-18",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 381",
      "source_evidence_id": "SE-KANT-006-014",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/381.html",
      "summary": "Publicity is treated as a formal condition and usable a priori criterion in evaluating claims of public right.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "74bed9799a670f9cfbc3d3ce0669948fe99222021d3842a645b9a1f800932085",
      "locator": "AAVIII:386:07-23",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 386",
      "source_evidence_id": "SE-KANT-006-015",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/Kant/aa08/386.html",
      "summary": "A positive publicity principle links right and politics when maxims can be publicly avowed; this remains a juridical-political principle, not a general truth criterion.",
      "work_id": "W-30ba927e20745b7a"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "cc4595e1c53c943610e889d0767690facde7bf6288794abf178d38aeed891a96",
      "locator": "AAVII:027:13-23",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 27",
      "source_evidence_id": "SE-KANT-006-016",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/027.html",
      "summary": "Truth cannot be made true merely by command; the lower/philosophical faculty is defined by inquiry not grounded on an order from above.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "2120c149a88db97b1521b8e7ac35df2f54f8df1ffa211cd0dcc92f11297a2f4c",
      "locator": "AAVII:028:12-22",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 28",
      "source_evidence_id": "SE-KANT-006-017",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/028.html",
      "summary": "The philosophical faculty is characterized by freedom to investigate truth for the benefit of the sciences and by relating historical and pure rational knowledge.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "c1c6dd7cdf5876de5b13ee82e84d384554f9ab6a9a29ec05129e734c4c5c3b63",
      "locator": "AAVII:032:16-32",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 32",
      "source_evidence_id": "SE-KANT-006-018",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/032.html",
      "summary": "Claims sanctioned by authority remain subject to reason, and full freedom of public examination is required for their truth-directed assessment.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "88122f569e154f033b4e0e2e8af99f64815bc5fac0ea8e41443167f452eb211f",
      "locator": "AAVII:084:12-31",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 84",
      "source_evidence_id": "SE-KANT-006-019",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/084.html",
      "summary": "Predictive history of the species must attach to an experience that functions as a historical sign indicating a tendency, not simply as the efficient cause of future progress.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "12469ae713d4cd568e99ed04d9cffdd544b1106d37e69ba8d2783e1500313670",
      "locator": "AAVII:085:04-18",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 85",
      "source_evidence_id": "SE-KANT-006-020",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/085.html",
      "summary": "The publicly manifested attitude of spectators toward a revolutionary event is treated as evidence of a moral disposition/tendency of the species toward improvement.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "2499af62993617ceeb78e986a43ec147cafdbab379dea19627949a1a96dfd339",
      "locator": "AAVII:091:20-33",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 91",
      "source_evidence_id": "SE-KANT-006-021",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/091.html",
      "summary": "Progress to the better is located in increasing products of legality and observable moral phenomena, not necessarily in an increasing quantity of moral disposition itself.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "86e490d2dc39d246e06de36b90aef771a3914f2db3e0bb6a2cca6e4db7342b11",
      "locator": "AAVII:092:01-10",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 92",
      "source_evidence_id": "SE-KANT-006-022",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/092.html",
      "summary": "Progress toward cosmopolitan society need not imply growth in the underlying moral basis; expectations of progress must therefore be bounded.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_PARAPHRASE_VERIFIED",
      "extract_sha256": "1e65d2d83f893e99bc2d7fdd3e7c666f32db699002df0edff2a002187ceac255",
      "locator": "AAVII:093:04-23",
      "notes": "RUN006 high-value AA VII/VIII page evidence. Snapshot hash covers the local evidence record only, not the full Kant work.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VII 93",
      "source_evidence_id": "SE-KANT-006-023",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa07/093.html",
      "summary": "Kant distinguishes gradual state reform/evolution from revolution and connects durable progress with constitutions grounded on genuine principles of right and reduction of war.",
      "work_id": "W-184811943dbcb3de"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "7d3bce59778674324c9685c607781de3188325d8a7f126bf01c4b7f0c807547e",
      "locator": "AAVIII:275:01-29",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 275",
      "source_evidence_id": "SE-KANT-007-001",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/275.html",
      "summary": "Theory is a set of practical rules considered as principles; practice is action under principles. Judgment is required to mediate rule and case, and incomplete theory may require supplementation through experience.",
      "work_id": "W-d8d82987ec2291c1"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "313acea6ae49bf359438ced84990c9bcf7114545b3590ac177df11c3359c0eed",
      "locator": "AAVIII:289:09-35",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 289",
      "source_evidence_id": "SE-KANT-007-002",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/289.html",
      "summary": "In public right, juridical association is a duty-like condition; external right is grounded in freedom in external relations rather than in a common empirical aim of happiness.",
      "work_id": "W-d8d82987ec2291c1"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "bb708d666186db92f0e9b5c6838453dc5cdbdcce86ed8efda3cf3b236eeb4517",
      "locator": "AAVIII:290:16-38",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 290",
      "source_evidence_id": "SE-KANT-007-003",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/290.html",
      "summary": "The civil juridical condition is presented through the a priori principles of freedom as human being, equality as subject, and independence as citizen; paternalistic determination of another person’s happiness is excluded.",
      "work_id": "W-d8d82987ec2291c1"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "39306494118d83525c91e7277cc7b645b4942d65c1379aab56abb2162bad7af9",
      "locator": "AAVIII:294:03-20",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 294",
      "source_evidence_id": "SE-KANT-007-004",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/294.html",
      "summary": "Civic independence is connected with co-legislation; public law proceeds from a public will, ultimately the united will of the people, while not every protected member is treated as a co-legislating citizen.",
      "work_id": "W-d8d82987ec2291c1"
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    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "49362d9925b4f3b49daf8ffc48934a1815e1665017b5a9074991d2165d7b555f",
      "locator": "AAVIII:297:02-28",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 297",
      "source_evidence_id": "SE-KANT-007-005",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/297.html",
      "summary": "The original contract is not to be assumed as a historical fact; it is an idea of reason with practical reality that functions as a legitimacy test for public laws by possible united consent.",
      "work_id": "W-d8d82987ec2291c1"
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    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
      "evidence_status": "SOURCE_BOUND_WEB_EXTRACT_SUMMARY",
      "extract_sha256": "a641db142d696ed36dc21bf1f67a3664abbcdc2e304ec715eaafa3db917af13b",
      "locator": "AAVIII:299:03-32",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 299",
      "source_evidence_id": "SE-KANT-007-006",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/299.html",
      "summary": "Kant denies an active right of resistance against the supreme legislative power within an existing civil constitution, grounding the prohibition in the juridical conditions of a commonwealth.",
      "work_id": "W-d8d82987ec2291c1"
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "extract_sha256": "0d69ad78aead107f44a312f635000d16e4b621c2aa3577d4afdcea24db6317d0",
      "locator": "AAVIII:304:03-29",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 304",
      "source_evidence_id": "SE-KANT-007-007",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/304.html",
      "summary": "A citizen must be able to make publicly known an opinion that a governmental measure is unjust; freedom of the pen is presented as a protected non-coercive channel through which public errors may become knowable.",
      "work_id": "W-d8d82987ec2291c1"
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
      "author_id": "AUTH-0664a4f33ff06dc6",
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      "extract_sha256": "ed55fdad88f26e83b2343c2261785e94040203ac2af4ba48e1ef8d9ac815ebae",
      "locator": "AAVIII:309:03-40",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 309",
      "source_evidence_id": "SE-KANT-007-008",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/Kant/aa08/309.html",
      "summary": "Uncertainty about future improvement does not cancel the practical maxim to work for improvement while its impossibility is not demonstrated; historical failure so far does not by itself prove future impossibility.",
      "work_id": "W-d8d82987ec2291c1"
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      "author_id": "AUTH-0664a4f33ff06dc6",
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      "extract_sha256": "0e37a5f07a7e1ea6384776568928a3080a01c21666972e0ad3f4f3530829e090",
      "locator": "AAVIII:310:14-27",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 310",
      "source_evidence_id": "SE-KANT-007-009",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/Kant/aa08/310.html",
      "summary": "Kant asks by what means progress to the better may be maintained or accelerated and connects the problem to large-scale historical conditions rather than a simple technical recipe.",
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      "locator": "AAVIII:311:04-37",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 311",
      "source_evidence_id": "SE-KANT-007-010",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://korpora.org/Kant/aa08/311.html",
      "summary": "A juridical state of federation among states and internal political organization are presented as possible mechanisms reducing war and enabling progress; Kant explicitly marks the causal forecast here as opinion/hypothesis.",
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      "extract_sha256": "a65a2fdbc2fa17f77c39f236f3e776c2267fa006664309b0720f783f4ae14041",
      "locator": "AAVIII:313:07-24",
      "notes": "RUN-007 evidence summary; SHA-256 covers this recorded evidence summary, not the entire remote Kant source.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA VIII 313",
      "source_evidence_id": "SE-KANT-007-011",
      "source_type": "AKADEMIE_AUSGABE_WEB_PAGE",
      "source_url": "https://www.korpora.org/Kant/aa08/313.html",
      "summary": "Kant maintains that a theory proceeding from principles of right can guide relations among persons and states in practice, while practical realization remains constrained by conditions of human nature and history.",
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      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "locator": "AAIII:538:20-31",
      "notes": "Run 008 architectonic/spine evidence. Hash is of local evidence summary, not full source bytes.",
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      "source_citation_label": "AA III 538",
      "source_evidence_id": "SE-KANT-008-001",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa03/538.html",
      "summary": "Architectonic is the art/doctrine of systems; systematic unity turns a mere aggregate of cognition into a system under an idea.",
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    },
    {
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      "notes": "Run 008 architectonic/spine evidence. Hash is of local evidence summary, not full source bytes.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA III 539",
      "source_evidence_id": "SE-KANT-008-002",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa03/539.html",
      "summary": "Architectonic unity is grounded by an idea that determines the essential multiplicity and order of parts rather than by accidental empirical aggregation.",
      "work_id": "W-64d5dd334460837f"
    },
    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "notes": "Run 008 architectonic/spine evidence. Hash is of local evidence summary, not full source bytes.",
      "source_byte_status": "WEB_EXTRACT_NOT_FULL_SOURCE_BYTES",
      "source_citation_label": "AA III 522",
      "source_evidence_id": "SE-KANT-008-003",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa03/522.html",
      "summary": "Reason is considered in both speculative and practical use; its interests are gathered in the questions what can I know, what ought I do, and what may I hope.",
      "work_id": "W-64d5dd334460837f"
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    {
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      "notes": "Run 008 architectonic/spine evidence. Hash is of local evidence summary, not full source bytes.",
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      "source_citation_label": "AA III 524",
      "source_evidence_id": "SE-KANT-008-004",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa03/524.html",
      "summary": "Pure reason has moral-practical principles with objective reality while speculative reason does not thereby acquire constitutive knowledge of nature; moral systematic unity is distinguished from systematic unity of nature.",
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    {
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa05/004.html",
      "summary": "Freedom, an idea of speculative reason, receives a practical relation to objective reality through the moral law; the moral law is the ratio cognoscendi of freedom.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa05/176.html",
      "summary": "There is no theoretical transition from the sensible domain of nature to freedom, yet the concept of freedom must have effects in the sensible world; Critique of Judgment is introduced as a connecting means between the two parts of philosophy.",
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      "source_citation_label": "AA V 195",
      "source_evidence_id": "SE-KANT-008-007",
      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa05/195.html",
      "summary": "Understanding legislates a priori for nature and reason legislates a priori for freedom; their domains are separated, while the practical effects of freedom in the sensible world remain thinkable without collapsing the domains.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa05/196.html",
      "summary": "Judgment makes possible a transition in the mode of thought from the domain of the concept of nature to that of the concept of freedom.",
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    {
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa06/237.html",
      "summary": "Right as a systematic doctrine is divided and external freedom compatible with the freedom of every other under a universal law is identified as the sole original innate right.",
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    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa06/380.html",
      "summary": "Doctrine of Right concerns the formal condition of external freedom, whereas ethics gives material ends of free choice that are also duties; inner and outer freedom are not the same domain.",
      "work_id": "W-4a9d4c156eb62b59"
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    {
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/290.html",
      "summary": "Public right is the system of external laws enabling universal coexistence of freedom; the civil condition is grounded in freedom, equality, and independence according to principles of pure reason.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/349.html",
      "summary": "A republican civil constitution is presented as a definitive juridical condition relevant to the project of perpetual peace.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/021.html",
      "summary": "Unsocial sociability drives the development of human capacities, culture, enlightenment, and the possible transformation of coerced social accord toward a moral whole.",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/026.html",
      "summary": "Kant distinguishes cultivation and civilization from moralization and presents political conditions as affecting the long internal formation of citizens.",
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      "source_url": "https://korpora.org/kant/aa07/324.html",
      "summary": "The human species reaches its vocation only through progress across many generations; pragmatic anthropology summarizes human development through cultivation, civilization, and moralization in society.",
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      "source_url": "https://korpora.org/kant/aa08/351.html",
      "summary": "RUN016 targeted exact segment for KANT-AR-039 role=REPUBLIC_PEACE_CONNECTION; source locator AA VIII 351:01-06.",
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      "source_citation_label": "AA VIII 356:06-09",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/356.html",
      "summary": "RUN016 targeted exact segment for KANT-AR-040 role=PEACE_PRESERVING_FEDERATION; source locator AA VIII 356:06-09.",
      "work_id": "W-30ba927e20745b7a"
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    {
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      "notes": "Hash is of exact selected segment(s), not full source page/work bytes.",
      "source_byte_status": "EXACT_SEGMENT_AND_METADATA_HASH_NOT_FULL_PAGE_OR_WORK_BYTES",
      "source_citation_label": "AA VIII 357:13-16",
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      "source_type": "CRITICAL_EDITION_WEB_PAGE",
      "source_url": "https://korpora.org/kant/aa08/357.html",
      "summary": "RUN016 targeted exact segment for KANT-AR-040 role=WORLD_REPUBLIC_SURROGATE; source locator AA VIII 357:13-16.",
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    {
      "attribution_status": "AUTHORIAL_GERMAN_CRITICAL_TEXT",
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      "source_citation_label": "AA VII 27:15-20",
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      "summary": "RUN016 targeted exact segment for KANT-AR-045 role=TRUTH_NOT_BY_COMMAND; source locator AA VII 27:15-20.",
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    {
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      "source_url": "https://korpora.org/kant/aa08/275.html",
      "summary": "RUN016 targeted exact segment for KANT-AR-046 role=PRACTICE_FAILURE_JUDGMENT_OR_INCOMPLETE_THEORY; source locator AA VIII 275:16-22.",
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      "source_url": "https://korpora.org/kant/aa03/428.html",
      "summary": "RUN016 targeted exact segment for KANT-AR-052 role=SYSTEM_NOT_AGGREGATE; source locator AA III 428:27-29.",
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      "summary": "RUN016 targeted exact segment for KANT-AR-014 role=DISTINCT_NATURE_FREEDOM_PRINCIPLE_DOMAINS; source locator AA V 171:14-23.",
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      "notes": "Hash is of exact selected segment(s), not full source page/work bytes.",
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      "summary": "RUN016 targeted exact segment for KANT-AR-020 role=DISTINCT_LEGISLATIVE_FUNCTIONS; source locator AA V 178:01-09.",
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        "1": "*) Ob die Vorstellungen selbst identisch sind, und also eine durch die andere analytisch könne gedacht werden, das kommt hier nicht in Betrachtung. Das Bewußtsein der einen ist, so fern vom Mannigfaltigen die Rede ist, vom Bewußtsein der anderen doch immer zu unterscheiden, und auf die Synthesis dieses (möglichen) Bewußtseins kommt es hier allein an."
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        "1": "*) Die analytische Einheit des Bewußtseins hängt allen gemeinsamen Begriffen als solchen an; z. B. wenn ich mir roth überhaupt denke, so Stelle ich mir dadurch eine Beschaffenheit vor, die (als Merkmal) irgend woran angetroffen, oder mit anderen Vorstellungen verbunden sein kann; also nur vermöge einer vorausgedachten möglichen synthetischen Einheit kann ich mir die analytische vorstellen. Eine Vorstellung, die als verschiedenen gemein gedacht werden soll, wird als zu solchen gehörig angesehen, die außer ihr noch etwas Verschiedenes an sich haben; folglich muß sie in synthetischer Einheit mit anderen (wenn gleich nur möglichen Vorstellungen) vorher gedacht werden, ehe ich die analytische Einheit des Bewußtseins, welche sie zum conceptus communis macht, an ihr denken kann. Und so ist die synthetische Einheit der Apperception der höchste Punkt, an dem man allen Verstandesgebrauch, selbst die ganze Logik und nach ihr die Transscendental=Philosophie heften muß, ja dieses Vermögen ist der Verstand selbst."
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        "1": "*) Der Raum und die Zeit und alle Theile derselben sind Anschauungen, mithin einzelne Vorstellungen mit dem Mannigfaltigen, das sie in sich enthalten (siehe die transsc. Ästhetik), mithin nicht bloße Begriffe, durch die eben dasselbe Bewußtsein als in vielen Vorstellungen, sondern viel Vorstellungen als in einer und deren Bewußtsein enthalten, mithin als zusammengesetzt, folglich die Einheit des Bewußtseins als synthetisch, aber doch ursprünglich angetroffen wird. Diese Einzelheit derselben ist wichtig in der Anwendung (siehe § 25)."
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        "1": "*) Man gebe auf diesen Satz wohl acht, der von großer Wichtigkeit ist. Alle Vorstellungen haben eine nothwendige Beziehung auf ein mögliches empirisches Bewußtsein: denn hätten sie dieses nicht, und wäre es gänzlich unmöglich, sich ihrer bewußt zu werden, so würde das so viel sagen, sie existirten gar nicht. Alles empirische Bewußtsein hat aber eine nothwendige Beziehung auf ein transscendentales (vor aller besondern Erfahrung vorhergehendes) Bewußtsein, nämlich das Bewußtsein meiner selbst als die ursprüngliche Apperception. Es ist also schlechthin nothwendig, daß in meinem Erkenntnisse alles Bewußtsein zu einem Bewußtsein (meiner selbst) gehöre. Hier ist nun eine synthetische Einheit des Mannigfaltigen (Bewußtseins), die a priori erkannt wird und gerade so den Grund zu synthetischen Sätzen a priori, die das reine Denken betreffen, als Raum und Zeit zu solchen Sätzen, die die Form der bloßen Anschauung angehen, abgiebt. Der synthetische Satz: daß alles verschiedene empirische Bewußtsein in einem einigen Selbstbewußtsein verbunden sein müsse, ist der schlechthin erste und synthetische Grundsatz unseres Denkens überhaupt. Es ist aber nicht aus der Acht zu lassen, daß die bloße Vorstellung Ich in Beziehung auf alle andere (deren collective Einheit sie möglich macht) das transscendentale Bewußtsein sei. Diese Vorstellung mag nun klar (empirisches Bewußtsein) oder dunkel sein, daran liegt hier nichts, ja nicht einmal an der Wirklichkeit desselben; sondern die Möglichkeit der logischen Form alles Erkenntnisses beruht nothwendig auf dem Verhältniß zu dieser Apperception als einem Vermögen."
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        "1": "*) Der eigentliche Idealismus hat jederzeit eine schwärmerische Absicht und kann auch keine andre haben; der meinige aber ist lediglich dazu, um die Möglichkeit unserer Erkenntniß a priori von Gegenständen der Erfahrung zu begreifen, welches ein Problem ist, das bisher noch nicht aufgelöset, ja nicht einmal aufgeworfen worden. Dadurch fällt nun der ganze schwärmerische Idealism, der immer (wie auch schon aus dem Plato zu ersehen) aus unseren Erkenntnissen a priori (selbst denen der Geometrie) auf eine andere (nämlich intellectuelle) Anschauung als die der Sinne schloß, weil man sich gar nicht einfallen ließ, daß Sinne auch a priori anschauen sollten."
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        "1": "*) man muß hier wohl merken, daß ich die Eintheilung der Pflichten für eine künftige Metaphysik der Sitten mir gänzlich vorbehalte, diese hier also nur als beliebig (um meine Beispiele zu ordnen) dastehe. Übrigens verstehe ich hier unter einer vollkommenen Pflicht diejenige, die keine Ausnahme zum Vortheil der Neigung verstattet, und da habe ich nicht bloß äußere, sondern auch innere vollkommene Pflichten, welches dem in Schulen angenommenen Wortgebrauch zuwider läuft, ich aber hier nicht zu verantworten gemeint bin, weil es zu meiner Absicht einerlei ist, ob man es mir einräumt, oder nicht."
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        "1": "*) Diesen Satz stelle ich hier als Postulat auf. Im letzten Abschnitte wird man die Gründe dazu finden."
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        "1": "*)Damit man hier nicht Inconsequenzen anzutreffen wähne, wenn ich jetzt die Freiheit die Bedingung des moralischen Gesetzes nenne und in der Abhandlung nachher behaupte, daß das moralische Gesetz die Bedingung sei, unter der wir uns allererst der Freiheit bewußt werden können, so will ich nur erinnern, daß die Freiheit allerdings die ratio essendi des moralischen Gesetzes, das moralische Gesetz aber die ratio cognoscendi der Freiheit sei. Denn wäre nicht das moralische Gesetz in unserer Vernunft eher deutlich gedacht, so würden wir uns niemals berechtigt halten, so etwas, als Freiheit ist (ob diese gleich sich nicht widerspricht), anzunehmen. Wäre aber keine Freiheit, so würde das moralische Gesetz in uns gar nicht anzutreffen sein."
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        "1": "*)Einer von den verschiedenen vermeinten Widersprüchen in dieser gänzlichen Unterscheidung der Naturcausalität von der durch Freiheit ist der, da man ihr den Vorwurf macht: daß, wenn ich von Hindernissen, die die Natur der Causalität nach Freiheitsgesetzen (den moralischen) legt, oder ihre Beförderung durch dieselbe rede, ich doch der ersteren auf die letztere einen Einfluß einräume. Aber wenn [Seitenumbruch] man das Gesagte nur verstehen will, so ist die Mißdeutung sehr leicht zu Verhüten. Der Widerstand, oder die Beförderung ist nicht zwischen der Natur und der Freiheit, sondern der ersteren als Erscheinung und den Wirkungen der letztern als Erscheinungen in der Sinnenwelt; und selbst die Causalität der Freiheit (der reinen und praktischen Vernunft) ist die Causalität einer jener untergeordneten Naturursache (des Subjects, als Mensch, folglich als Erscheinung betrachtet), von deren Bestimmung das Intelligible, welches unter der Freiheit gedacht wird, auf eine übrigens (eben so wie eben dasselbe, was das übersinnliche Substrat der Natur ausmacht) unerklärliche Art den Grund enthält."
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        "1": "*)Man könnte wider diese Erklärung als Instanz anführen: daß es Dinge giebt, an denen man eine zweckmäßige Form sieht, ohne an ihnen einen Zweck zu erkennen; z. B. die öfter aus alten Grabhügeln gezogenen, mit einem Loche als zu einem Hefte versehenen steinernen Geräthe, die, ob sie zwar in ihrer Gestalt eine Zweckmäßigkeit deutlich verrathen, für die man den Zweck nicht kennt, darum gleichwohl nicht für schön erklärt werden. Allein, daß man sie für ein Kunstwerk ansieht, ist schon genug, um gestehen zu müssen, daß man ihre Figur auf irgend eine Absicht und einen bestimmten Zweck bezieht. Daher auch gar kein unmittelbares Wohlgefallen an ihrer Anschauung. Eine Blume hingegen, z. B. eine Tulpe, wird für schön gehalten, weil eine gewisse Zweckmäßigkeit, die so, wie wir sie beurtheilen, auf gar keinen Zweck bezogen wird, in ihrer Wahrnehmung angetroffen wird."
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        "1": "*) Man kann umgekehrt einer gewissen Verbindung, die aber auch mehr in der Idee als in der Wirklichkeit angetroffen wird, durch eine Analogie mit den genannten unmittelbaren Naturzwecken Licht geben. So hat man sich bei einer neuerlich unternommenen gänzlichen Umbildung eines großen Volks zu einem Staat des Worts Organisation häufig für Einrichtung der Magistraturen usw. und selbst des ganzen Staatskörpers sehr schicklich bedient. Denn jedes Glied soll freilich in einem solchen Ganzen nicht bloß Mittel, sondern zugleich auch Zweck und, indem es zu der Möglichkeit des Ganzen mitwirkt, durch die Idee des Ganzen wiederum seiner Stelle und Function nach bestimmt sein."
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        "1": "*) Wenn man mit dem Wort gnädig einen bestimmten (von gütig, wohlthätig, schützend u. dergl. noch unterschiedenen) Begriff verbinden will, so kann es nur demjenigen beigelegt werden, gegen welchen kein Zwangsrecht Statt hat. Also nur das Oberhaupt der Staatsverwaltung, der alles Gute, was nach öffentlichen Gesetzen möglich ist, bewirkt und ertheilt (denn der Souverän, der sie giebt, ist gleichsam unsichtbar; er ist das personificirte Gesetz selbst, nicht Agent), kann gnädiger Herr betitelt werden, als der Einzige, wider den kein Zwangsrecht Statt hat. So ist selbst in einer Aristokratie, wie z. B. in Venedig, der Senat der einzige gnädige Herr; die Nobili, welche ihn ausmachen, sind insgesammt, selbst den Doge nicht ausgenommen (denn nur der große Rath ist der Souverän), Unterthanen und, was die Rechtsausübung betrifft, allen anderen gleich, nämlich daß gegen jeden derselben ein Zwangsrecht dem Unterthan zukommt. Prinzen (d. i. Personen, denen ein Erbrecht auf Regierungen zukommt) werden aber nun zwar auch in dieser Aussicht und wegen jener Ansprüche (hofmäßig, Par Courtoisie ) gnädige Herren genannt; ihrem Besitzstande nach aber sind sie doch Mitunterthanen, gegen die auch dem geringsten ihrer Diener vermittelst des Staatsoberhaupts ein Zwangsrecht zukommen muß. Es kann also im Staate nicht mehr als einen einzigen gnädigen Herrn geben. Was aber die gnädige (eigentlich vornehme) Frauen betrifft, so können sie so angesehen werden, daß ihr Stand zusammt ihrem Geschlecht (folglich nur gegen das männliche) sie zu dieser Betitelung berechtige und das vermöge der Verfeinerung der Sitten (Galanterie genannt), nach welcher das männliche sich desto mehr selbst zu ehren glaubt, als es dem schönen Geschlecht über sich Vorzüge einräumt."
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        "1": "*) Wenn z. B. eine für alle Unterthanen proportionirte Kriegssteuer ausgeschrieben würde, so können diese darum, weil sie drückend ist, nicht sagen, da sie ungerecht sei, weil etwa der Krieg ihrer Meinung nach unnöthig wäre: denn das sind sie nicht berechtigt zu beurtheilen; sondern weil es doch immer möglich [Seitenumbruch] bleibt, daß er unvermeidlich und die Steuer unentbehrlich sei, so muß sie in dem Urtheile des Unterthans für rechtmäßig gelten. Wenn aber gewisse Gutseigenthümer in einem solchen Kriege mit Lieferungen belästigt, andere aber desselben Standes damit verschont würden: so sieht man leicht, ein ganzes Volk könne zu einem solchen Gesetz nicht zusammenstimmen, und es ist befugt, wider dasselbe wenigstens Vorstellungen zu thun, weil es diese ungleiche Austheilung der Lasten nicht für gerecht halten kann."
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        "1": "*) Dahin gehören gewisse Verbote der Einfuhr, damit die Erwerbmittel dem Unterthanen zum Besten und nicht zum Vortheil der Auswärtigen und Aufmunterung des Fleißes Anderer befördert werden, weil der Staat ohne Wohlhabenheit des Volks nicht Kräfte genug besitzen würde, auswärtigen Feinden zu widerstehen, oder sich selbst als gemeines Wesen zu erhalten."
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        "1": "*) Gemeiniglich nimmt man an, daß man gegen niemand feindlich Verfahren dürfe, als nur wenn er mich schon thätig lädirt hat, und das ist auch ganz richtig, wenn beide im bürgerlich=gesetzlichen Zustande sind. Denn dadurch, daß dieser in denselben getreten ist, leistet er jenem (vermittelst der Obrigkeit, welche über Beide Gewalt hat) die erforderliche Sicherheit. - Der Mensch aber (oder das Volk) im bloßen Naturstande benimmt mir diese Sicherheit und lädirt mich schon durch eben diesen Zustand, indem er neben mir ist, obgleich nicht thätig ( facto ), doch durch die Gesetzlosigkeit seines Zustandes ( statu iniusto ), wodurch ich beständig von ihm bedroht werde, und ich kann ihn nöthigen, entweder mit mir in einen gemeinschaftlich=gesetzlichen Zustand zu treten, oder aus meiner Nachbarschaft zu weichen. - Das Postulat also, was allen folgenden Artikeln zum Grunde liegt, ist: Alle Menschen, die auf einander wechselseitig einfließen können, müssen zu irgend einer bürgerlichen Verfassung gehören. Alle rechtliche Verfassung aber ist, was die Personen betrifft, die darin stehen, 1) die nach dem Staatsbürgerrecht der Menschen in einem Volke ( ius civitatis, 2) nach dem Völkerrecht der Staaten in Verhältniß gegen einander ( ius gentium ), 3) die nach dem Weltbürgerrecht, so fern Menschen und Staaten, in äußerem auf einander einfließendem Verhältniß stehend, als Bürger eines allgemeinen Menschenstaats anzusehen sind ( ius cosmopoliticum ). Diese Eintheilung ist nicht willkürlich, sondern nothwendig in Beziehung auf die Idee vom ewigen Frieden. Denn wenn nur einer von diesen im Verhältnisse des physischen Einflusses auf den andern und doch im Naturstande wäre, so würde damit der Zustand des Krieges verbunden sein, von dem befreit zu werden hier eben die Absicht ist.)"
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        "1": "*) Rechtliche (mithin äußere) Freiheit kann nicht, wie man wohl zu thun pflegt, durch die Befugniß definirt werden: alles zu thun, was man will, wenn man nur Keinem Unrecht thut. Denn was heißt Befugniß? Die Möglichkeit einer Handlung, so fern man dadurch Keinem Unrecht thut. Also würde die Erklärung so lauten: Freiheit ist die Möglichkeit der Handlungen, dadurch man Keinem Unrecht thut. Man thut Keinem Unrecht (man mag auch thun, was man will), wenn man nur Keinem Unrecht thut: folglich ist es leere Tautologie. Vielmehr ist meine äußere (rechtliche) Freiheit so zu erklären: sie ist die Befugniß, keinen äußeren Gesetzen zu gehorchen, als zu denen ich meine Beistimmung habe geben können. - Eben so ist äußere (rechtliche) Gleichheit in einem Staate dasjenige Verhältniß der Staatsbürger, nach welchem Keiner den andern wozu rechtlich verbinden kann, ohne daß er sich zugleich dem Gesetz unterwirft, von diesem wechselseitig auf dieselbe Art auch verbunden werden zu können. (Vom Princip der rechtlichen Abhängigkeit, da dieses schon in dem Begriffe einer Staatsverfassung überhaupt liegt, bedarf es keiner Erklärung). - Die Gültigkeit dieser angebornen, zur Menschheit nothwendig gehörenden und unveräußerlichen Rechte wird durch das Princip der rechtlichen Verhältnisse des Menschen selbst zu höheren Wesen (wenn er sich solche denkt) bestätigt und erhoben, indem er sich nach eben denselben Grundsätzen auch als Staatsbürger einer übersinnlichen Welt vorstellt. Denn was meine Freiheit betrifft, so habe ich selbst in Ansehung der göttlichen, von mir durch bloße Vernunft erkennbaren Gesetze keine Verbindlichkeit, als nur so fern ich dazu selber habe meine Beistimmung geben können (denn durchs Freiheitsgesetz meiner eigenen Vernunft mache ich mir allererst einen Begriff vom göttlichen Willen). Was in Ansehung des erhabensten Weltwesens außer Gott, welches ich mir etwa denken möchte (einen großen Äon), das Princip der Gleichheit betrifft, so ist kein Grund da, warum ich, wenn ich in meinem Posten meine Pflicht thue, wie jener Äon es in dem seinigen, mir bloß die Pflicht zu gehorchen, jenem aber das Recht zu befehlen zukommen solle. - Daß dieses Princip der Gleichheit nicht (so wie das der Freiheit) auch auf das Verhältniß zu Gott paßt, davon ist der Grund dieser, weil dieses Wesen das einzige ist, bei dem der Pflichtbegriff aufhört. Was aber das Recht der Gleichheit aller Staatsbürger als Unterthanen betrifft, so kommt es in Beantwortung der Frage von der Zulässigkeit des [Seitenumbruch] Erbadels allein darauf an: ob der vom Staat zugestandene Rang (eines Unterthans vor dem andern) vor dem Verdienst, oder dieses vor jenem vorhergehen müsse. - Nun ist offenbar: daß, wenn der Rang mit der Geburt verbunden wird, es ganz ungewiß ist, ob das Verdienst (Amtsgeschicklichkeit und Amtstreue) auch folgen werde; mithin ist es eben so viel, als ob er ohne alles Verdienst dem Begünstigten zugestanden würde (Befehlshaber zu sein); welches der allgemeine Volkswille in einem ursprünglichen Vertrage (der doch das Princip aller Rechte ist) nie beschließen wird. Denn ein Edelmann ist darum nicht sofort ein edler Mann. Was den Amtsadel (wie man den Rang einer höheren Magistratur nennen könnte, und den man sich durch Verdienste erwerben muß) betrifft, so klebt der Rang da nicht als Eigenthum an der Person, sondern am Posten, und die Gleichheit wird dadurch nicht verletzt: weil, wenn jene ihr Amt niederlegt, sie zugleich den Rang ablegt und unter das Volk zurücktritt. -"
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        "1": "*) So gab ein bulgarischer Fürst dem griechischen Kaiser, der gutmüthigerweise seinen Streit mit ihm durch einen Zweikampf ausmachen wollte, zur Antwort: \"Ein Schmid, der Zangen hat, wird das glühende Eisen aus den Kohlen nicht mit seinen Händen herauslangen.\""
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        "1": "*) Nach einem beendigten Kriege, beim Friedensschlusse, möchte es wohl für ein Volk nicht unschicklich sein, daß nach dem Dankfeste ein Bußtag ausgeschrieben würde, den Himmel im Namen des Staats um Gnade für die große Versündigung anzurufen, die das menschliche Geschlecht sich noch immer zu schulden kommen läßt, sich keiner gesetzlichen Verfassung im Verhältniß auf andere Völker fügen zu wollen, sondern stolz auf seine Unabhängigkeit lieber das barbarische Mittel des Krieges (wodurch doch das, was gesucht wird, nämlich das Recht eines jeden Staats, nicht ausgemacht wird) zu gebrauchen. - Die Dankfeste während dem Kriege über einen erfochtenen Sieg, die Hymnen, die (auf gut israelitisch) dem Herrn der Heerschaaren gesungen werden, stehen mit der moralischen Idee des Vaters der Menschen in nicht minder starkem Contrast: weil sie außer der Gleichgültigkeit wegen der Art, wie Völker ihr gegenseitiges Recht suchen (die traurig genug ist), noch eine Freude hineinbringen, recht viel Menschen oder ihr Glück zernichtet zu haben."
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      "quote": "Man nennt einen Inbegriff selbst von praktischen Regeln alsdann\nTheorie, wenn diese Regeln als Principien in einer gewissen Allgemeinheit\ngedacht werden, und dabei von einer Menge Bedingungen abstrahirt\nwird, die doch auf ihre Ausübung nothwendig Einfluß haben. Umgekehrt\nheißt nicht jede Hantirung, sondern nur diejenige Bewirkung eines Zwecks\nPraxis, welche als Befolgung gewisser im Allgemeinen vorgestellten\nPrincipien des Verfahrens gedacht wird.\nDaß zwischen der Theorie und Praxis noch ein Mittelglied der Verknüpfung\nund des Überganges von der einen zur anderen erfordert werde,\ndie Theorie mag auch so vollständig sein, wie sie wolle, fällt in die Augen;\ndenn zu dem Verstandesbegriffe, welcher die Regel enthält, muß ein Actus\nder Urtheilskraft hinzukommen, wodurch der Praktiker unterscheidet, ob\netwas der Fall der Regel sei oder nicht; und da für die Urtheilskraft nicht",
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      "quote": "auch angetroffen wird, da kann es doch noch einen Mangel an Prämissen\ngeben; d. i. die Theorie kann unvollständig und die Ergänzung\nderselben vielleicht nur durch noch anzustellende Versuche und Erfahrungen\ngeschehen, von denen der aus seiner Schule kommende Arzt, Landwirth\noder Cameralist sich neue Regeln abstrahiren und seine Theorie vollständig\nmachen kann und soll. Da lag es dann nicht an der Theorie, wenn sie\nzur Praxis noch wenig taugte, sondern daran, daß nicht genug Theorie\nda war, welche der Mann von der Erfahrung hätte lernen sollen, und welche\nwahre Theorie ist, wenn er sie gleich nicht von sich zu geben und als Lehrer\nin allgemeinen Sätzen systematisch vorzutragen im Stande ist, folglich auf",
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      "page_key": "aa08/289",
      "quote": "d. i. ein gemeines Wesen ausmacht, anzutreffen. Der Zweck nun,\nder in solchem äußern Verhältniß an sich selbst Pflicht und selbst die oberste\nformale Bedingung ( conditio sine qua non ) aller übrigen äußeren Pflicht\nist, ist das Recht der Menschen unter öffentlichen Zwangsgesetzen,\ndurch welche jedem das Seine bestimmt und gegen jedes Anderen Eingriff\ngesichert werden kann.\nDer Begriff aber eines äußeren Rechts überhaupt geht gänzlich aus\ndem Begriffe der Freiheit im äußeren Verhältnisse der Menschen zu einander\nhervor und hat gar nichts mit dem Zwecke, den alle Menschen natürlicher\nWeise haben (der Absicht auf Glückseligkeit), und der Vorschrift\nder Mittel dazu zu gelangen zu thun: so daß auch daher dieser letztere sich\nin jenes Gesetze schlechterdings nicht als Bestimmungsgrund derselben\nmischen muß. Recht ist die Einschränkung der Freiheit eines jeden auf",
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      "page_key": "aa08/297",
      "quote": "Hier ist nun ein ursprünglicher Contract, auf den allein eine\nbürgerliche, mithin durchgängig rechtliche Verfassung unter Menschen gegründet\nund ein gemeines Wesen errichtet werden kann. - Allein dieser\nVertrag ( contractus originarius oder pactum sociale genannt), als Coalition\njedes besondern und Privatwillens in einem Volk zu einem gemeinschaftlichen\nund öffentlichen Willen (zum Behuf einer bloß rechtlichen Gesetzgebung),\nist keinesweges als ein Factum vorauszusetzen nöthig (ja\nals ein solches gar nicht möglich); gleichsam als ob allererst aus der Geschichte\nvorher bewiesen werden müßte, daß ein Volk, in dessen Rechte und\nVerbindlichkeiten wir als Nachkommen getreten sind, einmal wirklich\neinen solchen Actus verrichtet und eine sichere Nachricht oder ein Instrument\ndavon uns mündlich oder schriftlich hinterlassen haben müsse, um\nsich an eine schon bestehende bürgerliche Verfassung für gebunden zu achten.\nSondern es ist eine bloße Idee der Vernunft, die aber ihre unbezweifelte\n(praktische) Realität hat: nämlich jeden Gesetzgeber zu verbinden, daß er\nseine Gesetze so gebe, als sie aus dem vereinigten Willen eines ganzen\nVolks haben entspringen können, und jeden Unterthan, so fern er Bürger\nsein will, so anzusehen, als ob er zu einem solchen Willen mit zusammen\ngestimmt habe. Denn das ist der Probirstein der Rechtmäßigkeit eines\njeden öffentlichen Gesetzes. Ist nämlich dieses so beschaffen, daß ein ganzes\nVolk unmöglich dazu seine Einstimmung geben könnte (wie z. B. da\neine gewisse Klasse von Unterthanen erblich den Vorzug des Herrenstandes\nhaben sollten), so ist es nicht gerecht; ist es aber nur möglich,\ndaß ein Volk dazu zusammen stimme, so ist es Pflicht, das Gesetz für gerecht\nzu halten: gesetzt auch, daß das Volk jetzt in einer solchen Lage, oder\nStimmung seiner Denkungsart wäre, daß es, wenn es darum befragt\nwürde, wahrscheinlicherweise seine Beistimmung verweigern würde*).",
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      "page_key": "aa08/299",
      "quote": "nicht, kann nun zwar der Gesetzgeber irren, aber nicht in der, da er sich\nselbst fragt, ob das Gesetz auch mit dem Rechtsprincip zusammen stimme\noder nicht; denn da hat er jene Idee des ursprünglichen Vertrags zum\nunfehlbaren Richtmaße und zwar a priori bei der Hand (und darf nicht\nwie beim Glückseligkeitsprincip auf Erfahrungen harren, die ihn von der\nTauglichkeit seiner Mittel allererst belehren müssen). Denn wenn es sich\nnur nicht widerspricht, daß ein ganzes Volk zu einem solchen Gesetze zusammen\nstimme, es mag ihm auch so sauer ankommen, wie es wolle: so\nist es dem Rechte gemäß. Ist aber ein öffentliches Gesetz diesem gemäß,\nfolglich in Rücksicht auf das Recht untadelig (irreprehensibel): so ist\ndamit auch die Befugniß zu zwingen und auf der anderen Seite das\nVerbot sich dem Willen des Gesetzgebers ja nicht thätlich zu widersetzen\nverbunden: d. i. die Macht im Staate, die dem Gesetze Effect giebt, ist\nauch unwiderstehlich (irresistibel), und es existirt kein rechtlich bestehendes\ngemeines Wesen ohne eine solche Gewalt, die allen innern\nWiderstand niederschlägt, weil dieser einer Maxime gemäß geschehen\nwürde, die, allgemein gemacht, alle bürgerliche Verfassung zernichten und\nden Zustand, worin allein Menschen im Besitz der Rechte überhaupt sein\nkönnen, vertilgen würde.\nHieraus folgt: daß alle Widersetzlichkeit gegen die oberste gesetzgebende\nMacht, alle Aufwiegelung, um Unzufriedenheit der Unterthanen\nthätlich werden zu lassen, aller Aufstand, der in Rebellion ausbricht, das\nhöchste und strafbarste Verbrechen im gemeinen Wesen ist: weil es dessen\nGrundfeste zerstört. Und dieses Verbot ist unbedingt, so daß, es mag\nauch jene Macht oder ihr Agent, das Staatsoberhaupt, sogar den ursprünglichen\nVertrag verletzt und sich dadurch des Rechts Gesetzgeber zu\nsein nach dem Begriff des Unterthans verlustig gemacht haben, indem sie\ndie Regierung bevollmächtigt, durchaus gewaltthätig (tyrannisch) zu verfahren,\ndennoch dem Unterthan kein Widerstand als Gegengewalt erlaubt\nbleibt. Der Grund davon ist: weil bei einer schon subsistirenden bürgerlichen",
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      "occurrence_id": "KANT-OCC-007-008",
      "page_key": "aa08/304",
      "quote": "Der nicht=widerspenstige Unterthan muß annehmen können, sein\nOberherr wolle ihm nicht Unrecht thun. Mithin da jeder Mensch doch\nseine unverlierbaren Rechte hat, die er nicht einmal aufgeben kann, wenn er\nauch wollte, und über die er selbst zu urtheilen befugt ist; das Unrecht aber,\nwelches ihm seiner Meinung nach widerfährt, nach jener Voraussetzung\nnur aus Irrthum oder Unkunde gewisser Folgen aus Gesetzen der obersten\nMacht geschieht: so muß dem Staatsbürger und zwar mit Vergünstigung\ndes Oberherrn selbst die Befugniß zustehen, seine Meinung über das, was\nvon den Verfügungen desselben ihm ein Unrecht gegen das gemeine Wesen\nzu sein scheint, öffentlich bekannt zu machen. Denn daß das Oberhaupt\nauch nicht einmal irren, oder einer Sache unkundig sein könne, anzunehmen,\nwürde ihn als mit himmlischen Eingebungen begnadigt und über\ndie Menschheit erhaben vorstellen. Also ist die Freiheit der Feder - in\nden Schranken der Hochachtung und Liebe für die Verfassung, worin man\nlebt, durch die liberale Denkungsart der Unterthanen, die jene noch dazu\nselbst einflößt, gehalten (und dahin beschränken sich auch die Federn\neinander von selbst, damit sie nicht ihre Freiheit verlieren), - das einzige\nPalladium der Volksrechte. Denn diese Freiheit ihm auch absprechen zu\nwollen, ist nicht allein so viel, als ihm allen Anspruch auf Recht in Ansehung\ndes obersten Befehlshabers (nach Hobbes) nehmen, sondern\nauch dem letzteren, dessen Wille bloß dadurch, daß er den allgemeinen\nVolkswillen repräsentirt, Unterthanen als Bürgern Befehle giebt,\nalle Kenntniß von dem entziehen, was, wenn er es wüßte, er selbst\nabändern würde, und ihn mit sich selbst in Widerspruch setzen. Dem Oberhaupte\naber Besorgniß einzuflößen, daß durch Selbst= und Lautdenken Unruhen\nim Staate erregt werden dürften, heißt so viel, als ihm Mißtrauen\ngegen seine eigene Macht, oder auch Haß gegen sein Volk erwecken.",
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      "occurrence_id": "KANT-OCC-007-009",
      "page_key": "aa08/309",
      "quote": "zu beweisen, habe ich nicht nöthig; der Gegner derselben muß\nbeweisen. Denn ich stütze mich auf meine angeborne Pflicht, in jedem\nGliede der Reihe der Zeugungen - worin ich (als Mensch überhaupt)\nbin, und doch nicht mit der an mir erforderlichen moralischen Beschaffenheit\nso gut, als ich sein sollte, mithin auch könnte - so auf die Nachkommenschaft\nzu wirken, daß sie immer besser werde (wovon also auch die\nMöglichkeit angenommen werden muß), und daß so diese Pflicht von einem\nGliede der Zeugungen zum andern sich rechtmäßig vererben könne. Es\nmögen nun auch noch so viel Zweifel gegen meine Hoffnungen aus der\nGeschichte gemacht werden, die, wenn sie beweisend wären, mich bewegen\nkönnten, von einer dem Anschein nach vergeblichen Arbeit abzulassen;\nso kann ich doch, so lange dieses nur nicht ganz gewiß gemacht werden\nkann, die Pflicht (als das liquidum ) gegen die Klugheitsregel aufs Unthunliche\nnicht hinzuarbeiten (als das illiquidum , weil es bloße Hypothese\nist) nicht vertauschen; und so ungewiß ich immer sein und bleiben\nmag, ob für das menschliche Geschlecht das Bessere zu hoffen sei, so kann\ndieses doch nicht der Maxime, mithin auch nicht der nothwendigen Voraussetzung\nderselben in praktischer Absicht, daß es thunlich sei, Abbruch thun.\nDiese Hoffnung besserer Zeiten, ohne welche eine ernstliche Begierde,\netwas dem allgemeinen Wohl Ersprießliches zu thun, nie das menschliche",
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      "occurrence_id": "KANT-OCC-007-010",
      "page_key": "aa08/310",
      "quote": "Fragen wir nun: durch welche Mittel dieser immerwährende Fortschritt\nzum Besseren dürfte erhalten und auch wohl beschleunigt werden, so\nsieht man bald, daß dieser ins unermeßlich Weite gehende Erfolg nicht\nsowohl davon abhängen werde, was wir thun (z. B. von der Erziehung,\ndie wir der jüngeren Welt geben), und nach welcher Methode wir verfahren\nsollen, um es zu bewirken; sondern von dem, was die menschliche\nNatur in und mit uns thun wird, um uns in ein Gleis zu nöthigen,\nin welches wir uns von selbst nicht leicht fügen würden. Denn von ihr,\noder vielmehr (weil höchste Weisheit zu Vollendung dieses Zwecks erfordert\nwird) von der Vorsehung allein können wir einen Erfolg erwarten, der\naufs Ganze und von da auf die Theile geht, da im Gegentheil die Menschen\nmit ihren Entwürfen nur von den Theilen ausgehen, wohl gar nur bei\nihnen stehen bleiben und aufs Ganze als ein solches, welches für sie zu\ngroß ist, zwar ihre Ideen, aber nicht ihren Einfluß erstrecken können:",
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      "occurrence_id": "KANT-OCC-007-011",
      "page_key": "aa08/311",
      "quote": "einem Zustande zwingen, der zwar kein weltbürgerliches gemeines Wesen\nunter einem Oberhaupt, aber doch ein rechtlicher Zustand der Föderation\nnach einem gemeinschaftlich verabredeten Völkerrecht ist.\nDenn da die fortrückende Cultur der Staaten mit dem zugleich\nwachsenden Hange, sich auf Kosten der Andern durch List oder Gewalt zu\nvergrößern, die Kriege vervielfältigen und durch immer (bei bleibender\nLöhnung) vermehrte, auf stehendem Fuß und in Disciplin erhaltene, mit\nstets zahlreicheren Kriegsinstrumenten versehene Heere immer höhere\nKosten verursachen muß; indeß die Preise aller Bedürfnisse fortdaurend\nwachsen, ohne daß ein ihnen proportionirter fortschreitender Zuwachs der\nsie vorstellenden Metalle gehofft werden kann; kein Frieden auch so lange\ndauert, daß das Ersparniß während demselben dem Kostenaufwand für\nden nächsten Krieg gleich käme, wowider die Erfindung der Staatsschulden\nzwar ein sinnreiches, aber sich selbst zuletzt vernichtendes Hülfsmittel ist:\nso muß, was guter Wille hätte thun sollen, aber nicht that, endlich die\nOhnmacht bewirken: daß ein jeder Staat in seinem Inneren so organisirt\nwerde, daß nicht das Staatsoberhaupt, dem der Krieg (weil er ihn auf\neines Andern, nämlich des Volks, Kosten führt) eigentlich nichts kostet,\nsondern das Volk, dem er selbst kostet, die entscheidende Stimme habe, ob\nKrieg sein solle oder nicht (wozu freilich die Realisirung jener Idee des\nursprünglichen Vertrags nothwendig vorausgesetzt werden muß). Denn\ndieses wird es wohl bleiben lassen, aus bloßer Vergrößerungsbegierde,\noder um vermeinter, bloß wörtlicher Beleidigungen willen sich in Gefahr\npersönlicher Dürftigkeit, die das Oberhaupt nicht trifft, zu versetzen. Und\nso wird auch die Nachkommenschaft (auf die keine von ihr unverschuldete\nLasten gewälzt werden), ohne daß eben Liebe zu derselben, sondern nur\nSelbstliebe jedes Zeitalters die Ursache davon sein darf, immer zum Besseren\nselbst im moralischen Sinn fortschreiten können: indem jedes gemeine\nWesen, unvermögend einem anderen gewaltthätig zu schaden, sich\nallein am Recht halten muß und, daß andere eben so geformte ihm darin\nzu Hülfe kommen werden, mit Grunde hoffen kann.\nDieses ist indeß nur Meinung und bloß Hypothese: ungewiß wie alle\nUrtheile, welche zu einer beabsichtigten Wirkung, die nicht gänzlich in\nunsrer Gewalt steht, die ihr einzig angemessene Naturursache angeben",
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      "occurrence_id": "OCC-0594dc4e4eeaf2c6",
      "page_key": "aa07/324",
      "quote": "Die Summe der pragmatischen Anthropologie in Ansehung der Bestimmung\ndes Menschen und die Charakteristik seiner Ausbildung ist\nfolgende. Der Mensch ist durch seine Vernunft bestimmt, in einer Gesellschaft\nmit Menschen zu sein und in ihr sich durch Kunst und Wissenschaften\nzu cultiviren, zu civilisiren und zu moralisiren, wie groß auch",
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      "quote": "als Naturanlage, sondern als etwas, was dem Menschen zugerechnet\nwerden kann, betrachtet werden, folglich in gesetzwidrigen Maximen der\nWillkür bestehen muß; diese aber der Freiheit wegen für sich als zufällig\nangesehen werden müssen, welches mit der Allgemeinheit dieses Bösen sich\nwiederum nicht zusammen reimen will, wenn nicht der subjective oberste\nGrund aller Maximen mit der Menschheit selbst, es sei wodurch es wolle,\nverwebt und darin gleichsam gewurzelt ist: so werden wir diesen einen\nnatürlichen Hang zum Bösen, und da er doch immer selbstverschuldet sein\nmuß, ihn selbst ein radicales, angebornes, (nichts destoweniger aber\nuns von uns selbst zugezogenes) Böse in der menschlichen Natur nennen",
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      "quote": "Die Idee bedarf zur Ausführung ein Schema, d. i. eine a priori\naus dem Princip des Zwecks bestimmte wesentliche Mannigfaltigkeit und\nOrdnung der Theile. Das Schema, welches nicht nach einer Idee, d. i.\naus dem Hauptzwecke der Vernunft, sondern empirisch, nach zufällig sich\ndarbietenden Absichten (deren Menge man nicht voraus wissen kann), entworfen\nwird, giebt technische, dasjenige aber, was nur zu Folge einer\nIdee entspringt (wo die Vernunft die Zwecke a priori aufgiebt und nicht empirisch\nerwartet), gründet architektonische Einheit. Nicht technisch wegen",
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      "quote": "Wille, so fern er nur unter der Bedingung einer durch seine Maximen\nmöglichen allgemeinen Gesetzgebung handeln würde, dieser uns mögliche\nWille in der Idee ist der eigentliche Gegenstand der Achtung, und die\nWürde der Menschheit besteht eben in dieser Fähigkeit, allgemein gesetzgebend,\nobgleich mit dem Beding, eben dieser Gesetzgebung zugleich selbst\nunterworfen zu sein.\nDie Autonomie des Willens\nals oberstes Princip der Sittlichkeit.\nAutonomie des Willens ist die Beschaffenheit des Willens, dadurch\nderselbe ihm selbst (unabhängig von aller Beschaffenheit der Gegenstände\ndes Wollens) ein Gesetz ist. Das Princip der Autonomie ist also: nicht\nanders zu wählen als so, daß die Maximen seiner Wahl in demselben\nWollen zugleich als allgemeines Gesetz mit Begriffen seien. Daß diese",
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      "quote": "1) in die Analytik und in die Dialektik.\nDie Analytik entdeckt durch Zergliederung alle Handlungen der Vernunft,\ndie wir beim Denken überhaupt ausüben. Sie ist also eine Analytik\nder Verstandes= und Vernunftform und heißt auch mit Recht die\nLogik der Wahrheit, weil sie die nothwendigen Regeln aller (formalen)\nWahrheit enthält, ohne welche unser Erkenntniß, unangesehen der Objecte,\nauch in sich selbst unwahr ist. Sie ist also auch weiter nichts als ein",
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      "quote": "Freiheit (Unabhängigkeit von eines Anderen nöthigender Willkür),\nsofern sie mit jedes Anderen Freiheit nach einem allgemeinen Gesetz zusammen\nbestehen kann, ist dieses einzige, ursprüngliche, jedem Menschen\nkraft seiner Menschheit zustehende Recht. - Die angeborne Gleichheit,\nd. i. die Unabhängigkeit nicht zu mehrerem von Anderen verbunden zu\nwerden, als wozu man sie wechselseitig auch verbinden kann; mithin die",
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      "quote": "bestimmen, weil er, da er wenigstens die Entscheidung der Frage von der\nSinnlichkeit ab und an den Gerichtshof der reinen Vernunft zieht, ob er\ngleich auch hier nichts entscheidet, dennoch die unbestimmte Idee (eines an\nsich guten Willens) zur nähern Bestimmung unverfälscht aufbehält.\nÜbrigens Glaube ich einer weitläuftigen Widerlegung aller dieser Lehrbegriffe\nüberhoben sein zu können. Sie ist so leicht, sie ist von denen selbst,\nderen Amt es erfordert, sich doch für eine dieser Theorien zu erklären (weil\nZuhörer den Aufschub des Urtheils nicht wohl leiden mögen), selbst vermuthlich",
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      "quote": "Es ist überall nichts in der Welt, ja überhaupt auch außer derselben\nzu denken möglich, was ohne Einschränkung für gut könnte gehalten werden,\nals allein ein guter Wille. Verstand, Witz, Urtheilskraft und wie\ndie Talente des Geistes sonst heißen mögen, oder Muth, Entschlossenheit,\nBeharrlichkeit im Vorsatze als Eigenschaften des Temperaments\nsind ohne Zweifel in mancher Absicht gut und wünschenswerth; aber sie\nkönnen auch äußerst böse und schädlich werden, wenn der Wille, der von\ndiesen Naturgaben Gebrauch machen soll und dessen eigenthümliche Beschaffenheit\ndarum Charakter heißt, nicht gut ist. Mit den Glücksgaben\nist es eben so bewandt. Macht, Reichthum, Ehre, selbst Gesundheit\nund das ganze Wohlbefinden und Zufriedenheit mit seinem Zustande unter\ndem Namen der Glückseligkeit machen Muth und hiedurch öfters\nauch Übermuth, wo nicht ein guter Wille da ist, der den Einfluß derselben\naufs Gemüth und hiemit auch das ganze Princip zu handeln berichtige\nund allgemein=zweckmäßig mache; ohne zu erwähnen, daß ein vernünftiger\nunparteiischer Zuschauer sogar am Anblicke eines ununterbrochenen\nWohlergehens eines Wesens, das kein Zug eines reinen und guten Willens\nziert, nimmermehr ein Wohlgefallen haben kann, und so der gute\nWille die unerlaßliche Bedingung selbst der Würdigkeit glücklich zu sein\nauszumachen scheint.",
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      "page_key": "aa08/349",
      "quote": "Erster Definitivartikel zum ewigen Frieden.\nDie bürgerliche Verfassung in jedem Staate soll republikanisch sein.\nDie erstlich nach Principien der Freiheit der Glieder einer Gesellschaft\n(als Menschen), zweitens nach Grundsätzen der Abhängigkeit\naller von einer einzigen gemeinsamen Gesetzgebung (als Unterthanen) und",
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      "page_key": "aa06/230",
      "quote": "nur nach der Form im Verhältniß der beiderseitigen Willkür, sofern\nsie bloß als frei betrachtet wird, und ob durch die Handlung eines von\nbeiden sich mit der Freiheit des andern nach einem allgemeinen Gesetze\nzusammen vereinigen lasse.\nDas Recht ist also der Inbegriff der Bedingungen, unter denen die\nWillkür des einen mit der Willkür des andern nach einem allgemeinen\nGesetze der Freiheit zusammen vereinigt werden kann.\n§ C.\nAllgemeines Princip des Rechts.\n\"Eine jede Handlung ist Recht, die oder nach deren Maxime die\nFreiheit der Willkür eines jeden mit jedermanns Freiheit nach einem allgemeinen\nGesetze zusammen bestehen kann.\"",
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      "page_key": "aa06/395",
      "quote": "Das oberste Princip der Tugendlehre ist: handle nach einer Maxime\nder Zwecke, die zu haben für jedermann ein allgemeines Gesetz sein kann.\n- Nach diesem Princip ist der Mensch sowohl sich selbst als Andern Zweck,\nund es ist nicht genug, daß er weder sich selbst noch andere blos als Mittel\nzu brauchen befugt ist (dabei er doch gegen sie auch indifferent sein kann),\nsondern den Menschen überhaupt sich zum Zwecke zu machen ist an sich\nselbst des Menschen Pflicht.\nDieser Grundsatz der Tugendlehre verstattet, als ein kategorischer\nImperativ, keinen Beweis, aber wohl eine Deduction aus der reinen",
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      "quote": "1) Der Rechte, als systematischer Lehren, in das Naturrecht, das\nauf lauter Principien a priori beruht, und das positive (statutarische)\nRecht, was aus dem Willen eines Gesetzgebers hervorgeht.\n2) Der Rechte als (moralischer) Vermögen Andere zu verpflichten,\nd. i. als einen gesetzlichen Grund zu den letzteren ( titulum ), von\ndenen die Obereintheilung die in das angeborne und erworbene\nRecht ist, deren ersteres dasjenige Recht ist, welches unabhängig von\nallem rechtlichen Act jedermann von Natur zukommt; das zweite\ndas, wozu ein solcher Act erfordert wird.\nDas angeborne Mein und Dein kann auch das innere ( meum vel\ntuum internum ) genannt werden; denn das äußere muß jederzeit erworben\nwerden.\nDas angeborne Recht\nist nur ein einziges.\nFreiheit (Unabhängigkeit von eines Anderen nöthigender Willkür),\nsofern sie mit jedes Anderen Freiheit nach einem allgemeinen Gesetz zusammen\nbestehen kann, ist dieses einzige, ursprüngliche, jedem Menschen\nkraft seiner Menschheit zustehende Recht. - Die angeborne Gleichheit,\nd. i. die Unabhängigkeit nicht zu mehrerem von Anderen verbunden zu\nwerden, als wozu man sie wechselseitig auch verbinden kann; mithin die",
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      "quote": "Vernunft aus, und alle andere Begriffe (die von Gott und Unsterblichkeit),\nwelche als bloße Ideen in dieser ohne Haltung bleiben,\nschließen sich nun an ihn an und bekommen mit ihm und durch ihn Bestand\nund objective Realität, d. i. die Möglichkeit derselben wird dadurch\nbewiesen, daß Freiheit wirklich ist; denn diese Idee offenbart sich\ndurchs moralische Gesetz.\nFreiheit ist aber auch die einzige unter allen Ideen der speculativen\nVernunft, wovon wir die Möglichkeit a priori wissen, ohne sie doch einzusehen,\nweil sie die Bedingung *) des moralischen Gesetzes ist, welches wir\nwissen. Die Ideen von Gott und Unsterblichkeit sind aber nicht Bedingungen",
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      "page_key": "aa08/020",
      "quote": "Das Mittel, dessen sich die Natur bedient, die Entwickelung\naller ihrer Anlagen zu Stande zu bringen, ist der Antagonism\nderselben in der Gesellschaft, so fern dieser doch am\nEnde die Ursache einer gesetzmäßigen Ordnung derselben wird.\nIch verstehe hier unter dem Antagonism die ungesellige Geselligkeit\nder Menschen, d. i. den Hang derselben in Gesellschaft zu treten, der doch\nmit einem durchgängigen Widerstande, welcher diese Gesellschaft beständig\nzu trennen droht, verbunden ist. Hiezu liegt die Anlage offenbar in der\nmenschlichen Natur. Der Mensch hat eine Neigung sich zu vergesellschaften:",
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      "quote": "Es liegt also hier ein gewisses Geheimniß verborgen *), dessen Aufschluß\nallein den Fortschritt in dem grenzenlosen Felde der reinen Verstandeserkenntniß\nsicher und zuverlässig machen kann: nämlich mit gehöriger\nAllgemeinheit den Grund der Möglichkeit synthetischer Urtheile\na priori aufzudecken, die Bedingungen, die eine jede Art derselben möglich\nmachen, einzusehen und diese ganze Erkenntniß (die ihre eigene Gattung\nausmacht) in einem System nach ihren ursprünglichen Quellen, Abtheilungen,\nUmfang und Grenzen nicht durch einen flüchtigen Umkreis zu bezeichnen,\nsondern vollständig und zu jedem Gebrauch hinreichend zu bestimmen.\nSo viel vorläufig von dem Eigenthümlichen, was die synthetischen",
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      "occurrence_id": "OCC-24c52d1d1a7b7a29",
      "page_key": "aa08/020",
      "quote": "bleibt es immer hiebei: daß die ältern Generationen nur scheinen\num der späteren Willen ihr mühseliges Geschäfte zu treiben, um nämlich\ndiesen eine Stufe zu bereiten, von der diese das Bauwerk, welches die Natur\nzur Absicht hat, höher bringen könnten; und daß doch nur die spätesten\ndas Glück haben sollen, in dem Gebäude zu wohnen, woran eine lange\nReihe ihrer Vorfahren (zwar freilich ohne ihre Absicht) gearbeitet hatten,\nohne doch selbst an dem Glück, das sie vorbereiteten, Antheil nehmen zu\nkönnen. Allein so räthselhaft dieses auch ist, so nothwendig ist es doch\nzugleich, wenn man einmal annimmt: eine Thiergattung soll Vernunft\nhaben und als Klasse vernünftiger Wesen, die insgesammt sterben, deren\nGattung aber unsterblich ist, dennoch zu einer Vollständigkeit der Entwickelung\nihrer Anlagen gelangen.",
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      "quote": "Diese Wissenschaft von den nothwendigen Gesetzen des Verstandes\nund der Vernunft überhaupt oder, welches einerlei ist, von der bloßen\nForm des Denkens überhaupt, nennen wir nun Logik.\nAls eine Wissenschaft, die auf alles Denken überhaupt geht, unangesehen\nder Objecte als der Materie des Denkens ist die Logik\n1) als Grundlage zu allen andern Wissenschaften und als die\nPropädeutik alles Verstandesgebrauchs anzusehen. Sie kann aber auch\neben darum, weil sie von allen Objecten gänzlich abstrahirt,\n2) kein Organon der Wissenschaften sein.",
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      "quote": "In dem höchsten für uns praktischen, d. i. durch unsern Willen wirklich\nzu machenden, Gute werden Tugend und Glückseligkeit als nothwendig\nverbunden gedacht, so daß das eine durch reine praktische Vernunft nicht\nangenommen werden kann, ohne daß das andere auch zu ihm gehöre.\nNun ist diese Verbindung (wie eine jede überhaupt) entweder analytisch,\noder synthetisch. Da diese gegebene aber nicht analytisch sein kann, wie\nnur eben vorher gezeigt worden, so muß sie synthetisch und zwar als Verknüpfung\nder Ursache mit der Wirkung gedacht werden: weil sie ein praktisches",
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      "quote": "des Menschengeschlechts angeknüpft werden.\nEs muß irgend eine Erfahrung im Menschengeschlechte vorkommen,\ndie als eine Begebenheit auf eine Beschaffenheit und ein Vermögen desselben\nhinweiset, Ursache von dem Fortrücken desselben zum Besseren und (daß\ndieses die That eines mit Freiheit begabten Wesens sein soll) Urheber desselben\nzu sein; aus einer gegebenen Ursache aber läßt sich eine Begebenheit\nals Wirkung vorhersagen, wenn sich die Umstände eräugnen, welche dazu\nmitwirkend sind. Daß diese letztere sich aber irgend einmal eräugnen\nmüssen, kann wie beim Calcul der Wahrscheinlichkeit im Spiel wohl im\nAllgemeinen vorhergesagt, aber nicht bestimmt werden, ob es sich in meinem\nLeben zutragen und ich die Erfahrung davon haben werde, die jene Vorhersagung\nbestätigte. -Also muß eine Begebenheit nachgesucht werden,\nwelche auf das Dasein einer solchen Ursache und auch auf den Act ihrer\nCausalität im Menschengeschlechte unbestimmt in Ansehung der Zeit hinweise,\nund die auf das Fortschreiten zum Besseren als unausbleibliche\nFolge schließen ließe, welcher Schluß dann auch auf die Geschichte der vergangenen\nZeit (daß es immer im Fortschritt gewesen sei) ausgedehnt werden\nkönnte, doch so, daß jene Begebenheit nicht selbst als Ursache des letzteren,\nsondern nur als hindeutend, als Geschichtszeichen ( signum rememorativum,\ndemonstrativum, prognostikon ), angesehen werden müsse",
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      "quote": "als dem Übersinnlichen, befestigt ist, so daß von dem ersteren\nzum anderen (also vermittelst des theoretischen Gebrauchs der Vernunft)\nkein Übergang möglich ist, gleich als ob es so viel verschiedene Welten\nwären, deren erste auf die zweite keinen Einfluß haben kann: so soll doch\ndiese auf jene einen Einfluß haben, nämlich der Freiheitsbegriff soll den\ndurch seine Gesetze aufgegebenen Zweck in der Sinnenwelt wirklich machen;\nund die Natur muß folglich auch so gedacht werden können, daß die Gesetzmäßigkeit\nihrer Form wenigstens zur Möglichkeit der in ihr zu bewirkenden\nZwecke nach Freiheitsgesetzen zusammenstimme. - Also muß es doch\neinen Grund der Einheit des Übersinnlichen, welches der Natur zum\nGrunde liegt, mit dem, was der Freiheitsbegriff praktisch enthält, geben,\nwovon der Begriff, wenn er gleich weder theoretisch noch praktisch zu einem\nErkenntnisse desselben gelangt, mithin kein eigenthümliches Gebiet hat,\ndennoch den Übergang von der Denkungsart nach den Principien der\neinen zu der nach Principien der anderen möglich macht.\nIII\nVon der Kritik der Urtheilskraft, als einem Verbindungsmittel\nder zwei Theile der Philosophie zu einem Ganzen.",
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      "quote": "mehr als das einzige Vermögen zu denken, nämlich der Verstand, beschäftigt\nist, und dieser selbst als ein Erkenntnißvermögen, das sich auf\nObjecte beziehen soll, eben so wohl einer Erläuterung wegen der Möglichkeit\ndieser Beziehung bedarf: so müssen wir die subjective Quellen,\nwelche die Grundlage a priori zu der Möglichkeit der Erfahrung ausmachen,\nnicht nach ihrer empirischen, sondern transscendentalen Beschaffenheit\nzuvor erwägen.\nWenn eine jede einzelne Vorstellung der andern ganz fremd, gleichsam\nisolirt und von dieser getrennt wäre, so würde niemals so etwas, als\nErkenntniß ist, entspringen, welche ein Ganzes verglichener und verknüpfter\nVorstellungen ist. Wenn ich also dem Sinne deswegen, weil er in seiner\nAnschauung Mannigfaltigkeit enthält, eine Synopsis beilege, so correspondirt\ndieser jederzeit eine Synthesis, und die Receptivität kann nur mit\nSpontaneität verbunden Erkenntnisse möglich machen. Diese ist nun\nder Grund einer dreifachen Synthesis, die nothwendiger Weise in allem\nErkenntniß vorkommt: nämlich der Apprehension der Vorstellungen\nals Modificationen des Gemüths in der Anschauung, der Reproduction\nderselben in der Einbildung und ihrer Recognition im Begriffe. Diese\ngeben nun eine Leitung auf drei subjective Erkenntnißquellen, welche\nselbst den Verstand und durch diesen alle Erfahrung als ein empirisches\nProduct des Verstandes möglich machen.\nVorläufige Erinnerung.\nDie Deduction der Kategorien ist mit so viel Schwierigkeiten verbunden\nund nöthigt, so tief in die erste Gründe der Möglichkeit unsrer\nErkenntniß überhaupt einzudringen, daß ich, um die Weitläuftigkeit einer\nvollständigen Theorie zu vermeiden und dennoch bei einer so nothwendigen\nUntersuchung nichts zu versäumen, es rathsamer gefunden habe, durch\nfolgende vier Nummern den Leser mehr vorzubereiten als zu unterrichten\nund im nächstfolgenden, dritten Abschnitte die Erörterung dieser Elemente\ndes Verstandes allererst systematisch vorzustellen. Um deswillen wird sich\nder Leser bis dahin durch die Dunkelheit nicht abwendig machen lassen,\ndie auf einem Wege, der noch ganz unbetreten ist, anfänglich unvermeidlich\nist, sich aber, wie ich hoffe, in gedachtem Abschnitte zur vollständigen\nEinsicht aufklären soll.",
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      "quote": "1.\nVon der Synthesis der Apprehension in der Anschauung.\nUnsere Vorstellungen mögen entspringen, woher sie wollen, ob sie\ndurch den Einfluß äußerer Dinge oder durch innere Ursachen gewirkt\nsind, sie mögen a priori oder empirisch als Erscheinungen entstanden sein:\nso gehören sie doch als Modificationen des Gemüths zum innern Sinn,\nund als solche sind alle unsere Erkenntnisse zuletzt doch der formalen Bedingung\ndes innern Sinnes, nämlich der Zeit, unterworfen, als in welcher\nsie insgesammt geordnet, verknüpft und in Verhältnisse gebracht werden\nmüssen. Dieses ist eine allgemeine Anmerkung, die man bei dem folgenden\ndurchaus zum Grunde legen muß.\nJede Anschauung enthält ein Mannigfaltiges in sich, welches doch\nnicht als ein solches vorgestellt werden würde, wenn das Gemüth nicht\ndie Zeit in der Folge der Eindrücke auf einander unterschiede: denn als\nin einem Augenblick enthalten kann jede Vorstellung niemals etwas\nanderes als absolute Einheit sein. Damit nun aus diesem Mannigfaltigen\nEinheit der Anschauung werde (wie etwa in der Vorstellung des\nRaumes), so ist erstlich das Durchlaufen der Mannigfaltigkeit und dann\ndie Zusammennehmung desselben nothwendig, welche Handlung ich die\nSynthesis der Apprehension nenne, weil sie gerade zu auf die Anschauung\ngerichtet ist, die zwar ein Mannigfaltiges darbietet, dieses aber\nals ein solches und zwar in einer Vorstellung enthalten niemals ohne\neine dabei vorkommende Synthesis bewirken kann.\nDiese Synthesis der Apprehension muß nun auch a priori, d. i. in\nAnsehung der Vorstellungen, die nicht empirisch sind, ausgeübt werden.\nDenn ohne sie würden wir weder die Vorstellungen des Raumes, noch der\nZeit a priori haben können: da diese nur durch die Synthesis des Mannigfaltigen,\nwelches die Sinnlichkeit in ihrer ursprünglichen Receptivität darbietet,\nerzeugt werden können. Also haben wir eine reine Synthesis der\nApprehension.\n2.\nVon der Synthesis der Reproduction in der Einbildung.\nEs ist zwar ein blos empirisches Gesetz, nach welchem Vorstellungen,\ndie sich oft gefolgt oder begleitet haben, sich mit einander endlich vergesellschaften\nund dadurch in eine Verknüpfung setzen, nach welcher auch ohne",
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      "quote": "die Gegenwart des Gegenstandes eine dieser Vorstellungen einen Übergang\ndes Gemüths zu der andern nach einer beständigen Regel hervorbringt.\nDieses Gesetz der Reproduction setzt aber voraus: daß die Erscheinungen\nselbst wirklich einer solchen Regel unterworfen seien, und daß\nin dem Mannigfaltigen ihrer Vorstellungen eine gewissen Regeln gemäße\nBegleitung oder Folge statt finde; denn ohne das würde unsere empirische\nEinbildungskraft niemals etwas ihrem Vermögen gemäßes zu thun bekommen,\nalso wie ein todtes und selbst unbekanntes Vermögen im\nInneren des Gemüths verborgen bleiben. Würde der Zinnober bald\nroth, bald schwarz, bald leicht, bald schwer sein, ein Mensch bald in diese,\nbald in jene thierische Gestalt verändert werden, am längsten Tage bald\ndas Land mit Früchten, bald mit Eis und Schnee bedeckt sein, so könnte\nmeine empirische Einbildungskraft nicht einmal Gelegenheit bekommen,\nbei der Vorstellung der rothen Farbe den schweren Zinnober in die Gedanken\nzu bekommen; oder würde ein gewisses Wort bald diesem, bald\njenem Dinge beigelegt, oder auch eben dasselbe Ding bald so, bald anders\nbenannt, ohne daß hierin eine gewisse Regel, der die Erscheinungen schon\nvon selbst unterworfen sind, herrschte, so könnte keine empirische Synthesis\nder Reproduction statt finden.\nEs muß also etwas sein, was selbst diese Reproduction der Erscheinungen\nmöglich macht, dadurch daß es der Grund a priori einer nothwendigen\nsynthetischen Einheit derselben ist. Hierauf aber kommt man\nbald, wenn man sich besinnt, daß Erscheinungen nicht Dinge an sich selbst,\nsondern das bloße Spiel unserer Vorstellungen sind, die am Ende auf\nBestimmungen des inneren Sinnes auslaufen. Wenn wir nun darthun\nkönnen, daß selbst unsere reinste Anschauungen a priori keine Erkenntniß\nverschaffen, außer so fern sie eine solche Verbindung des Mannigfaltigen\nenthalten, die eine durchgängige Synthesis der Reproduction möglich\nmacht, so ist diese Synthesis der Einbildungskraft auch vor aller Erfahrung\nauf Principien a priori gegründet, und man muß eine reine transscendentale\nSynthesis derselben annehmen, die selbst der Möglichkeit aller\nErfahrung (als welche die Reproducibilität der Erscheinungen nothwendig\nvoraussetzt) zum Grunde liegt. Nun ist offenbar, daß, wenn ich eine Linie\nin Gedanken ziehe, oder die Zeit von einem Mittag zum andern denken,\noder auch nur eine gewisse Zahl mir vorstellen will, ich erstlich nothwendig\neine dieser mannigfaltigen Vorstellungen nach der andern in Gedanken\nfassen müsse. Würde ich aber die vorhergehende (die erste Theile der",
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      "quote": "Linie, die vorhergehende Theile der Zeit oder die nach einander vorgestellte\nEinheiten) immer aus den Gedanken verlieren und sie nicht reproduciren,\nindem ich zu den folgenden fortgehe, so würde niemals eine ganze Vorstellung\nund keiner aller vorgenannten Gedanken, ja gar nicht einmal die\nreinste und erste Grundvorstellungen von Raum und Zeit entspringen\nkönnen.\nDie Synthesis der Apprehension ist also mit der Synthesis der Reproduction\nunzertrennlich verbunden. Und da jene den transscendentalen\nGrund der Möglichkeit aller Erkenntnisse überhaupt (nicht blos der empirischen,\nsondern auch der reinen a priori) ausmacht, so gehört die reproductive\nSynthesis der Einbildungskraft zu den transscendentalen Handlungen\ndes Gemüths, und in Rücksicht auf dieselbe wollen wir dieses Vermögen\nauch das transscendentale Vermögen der Einbildungskraft nennen.\n3.\nVon der Synthesis der Recognition im Begriffe.\nOhne Bewußtsein, daß das, was wir denken, eben dasselbe sei, was\nwir einen Augenblick zuvor dachten, würde alle Reproduction in der Reihe\nder Vorstellungen vergeblich sein. Denn es wäre eine neue Vorstellung\nim jetzigen Zustande, die zu dem Actus, wodurch sie nach und nach hat\nerzeugt werden sollen, gar nicht gehörte, und das Mannigfaltige derselben\nwürde immer kein Ganzes ausmachen, weil es der Einheit ermangelte,\ndie ihm nur das Bewußtsein verschaffen kann. Vergesse ich im Zählen,\ndaß die Einheiten, die mir jetzt vor Sinnen schweben, nach und nach zu\neinander von mir hinzugethan worden sind, so würde ich die Erzeugung\nder Menge durch diese successive Hinzuthuung von Einem zu Einem, mithin\nauch nicht die Zahl erkennen; denn dieser Begriff besteht lediglich in\ndem Bewußtsein dieser Einheit der Synthesis.\nDas Wort Begriff könnte uns schon von selbst zu dieser Bemerkung\nAnleitung geben. Denn dieses eine Bewußtsein ist es, was das Mannigfaltige,\nnach und nach Angeschaute und dann auch Reproducirte in eine\nVorstellung vereinigt. Dieses Bewußtsein kann oft nur schwach sein, so\ndaß wir es nur in der Wirkung, nicht aber in dem Actus selbst, d. i. unmittelbar,\nmit der Erzeugung der Vorstellung verknüpfen: aber unerachtet\ndieser Unterschiede muß doch immer ein Bewußtsein angetroffen werden,\nwenn ihm gleich die hervorstechende Klarheit mangelt, und ohne dasselbe",
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      "quote": "sind Begriffe und mit ihnen Erkenntniß von Gegenständen ganz unmöglich.\nUnd hier ist es denn nothwendig, sich darüber verständlich zu machen,\nwas man denn unter dem Ausdruck eines Gegenstandes der Vorstellungen\nmeine. Wir haben oben gesagt, daß Erscheinungen selbst nichts als sinnliche\nVorstellungen sind, die an sich in eben derselben Art nicht als Gegenstände\n(außer der Vorstellungskraft) müssen angesehen werden. Was versteht\nman denn, wenn man von einem der Erkenntniß correspondirenden,\nmithin auch davon unterschiedenen Gegenstande redet? Es ist leicht einzusehen,\ndaß dieser Gegenstand nur als etwas überhaupt = X müsse gedacht\nwerden, weil wir außer unserer Erkenntniß doch nichts haben,\nwelches wir dieser Erkenntniß als correspondirend gegenübersetzen könnten.\nWir finden aber, daß unser Gedanke von der Beziehung aller Erkenntniß\nauf ihren Gegenstand etwas von Nothwendigkeit bei sich führe,\ndaßnämlich dieser als dasjenige angesehen wird, was dawider ist, da\nunsere Erkenntnisse nicht aufs Gerathewohl oder beliebig, sondern a priori\nauf gewisse Weise bestimmt sind: weil, indem sie sich auf einen Gegenstand\nbeziehen sollen, sie auch nothwendiger Weise in Beziehung auf diesen\nunter einander übereinstimmen, d. i. diejenige Einheit haben müssen,\nwelche den Begriff von einem Gegenstande ausmacht.\nEs ist aber klar, daß, da wir es nur mit dem Mannigfaltigen unserer\nVorstellungen zu thun haben, und jenes X, was ihnen correspondirt (der\nGegenstand), weil er etwas von allen unsern Vorstellungen Unterschiedenes\nsein soll, für uns nichts ist, die Einheit, welche der Gegenstand nothwendig\nmacht, nichts anders sein könne, als die formale Einheit des Bewußtseins\nin der Synthesis des Mannigfaltigen der Vorstellungen. Alsdann\nsagen wir: wir erkennen den Gegenstand, wenn wir in dem Mannigfaltigen\nder Anschauung synthetische Einheit bewirkt haben. Diese ist\naber unmöglich, wenn die Anschauung nicht durch eine solche Function\nder Synthesis nach einer Regel hat hervorgebracht werden können, welche\ndie Reproduction des Mannigfaltigen a priori nothwendig und einen Begriff,\nin welchem dieses sich vereinigt, möglich macht. So denken wir uns\neinen Triangel als Gegenstand, indem wir uns der Zusammensetzung\nvon drei geraden Linien nach einer Regel bewußt sind, nach welcher eine\nsolche Anschauung jederzeit dargestellt werden kann. Diese Einheit der\nRegel bestimmt nun alles Mannigfaltige und schränkt es auf Bedingungen\nein, welche die Einheit der Apperception möglich machen; und",
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      "quote": "der Begriff dieser Einheit ist die Vorstellung vom Gegenstande = X, den\nich durch die gedachte Prädicate eines Triangels denke.\nAlles Erkenntniß erfordert einen Begriff, dieser mag nun so unvollkommen\noder so dunkel sein, wie er wolle; dieser aber ist seiner Form nach\njederzeit etwas Allgemeines, und was zur Regel dient. So dient der Begriff\nvom Körper nach der Einheit des Mannigfaltigen, welches durch\nihn gedacht wird, unserer Erkenntniß äußerer Erscheinungen zur Regel.\nEine Regel der Anschauungen kann er aber nur dadurch sein, daß er bei\ngegebenen Erscheinungen die nothwendige Reproduction des Mannigfaltigen\nderselben, mithin die synthetische Einheit in ihrem Bewußtsein vorstellt.\nSo macht der Begriff des Körpers bei der Wahrnehmung von\nEtwas außer uns die Vorstellung der Ausdehnung und mit ihr die der\nUndurchdringlichkeit, der Gestalt etc. nothwendig.\nAller Nothwendigkeit liegt jederzeit eine transscendentale Bedingung\nzum Grunde. Also muß ein transscendentaler Grund der Einheit des\nBewußtseins in der Synthesis des Mannigfaltigen aller unserer Anschauungen,\nmithin auch der Begriffe der Objecte überhaupt, folglich auch aller\nGegenstände der Erfahrung angetroffen werden, ohne welchen es unmöglich\nwäre, zu unsern Anschauungen irgend einen Gegenstand zu denken:\ndenn dieser ist nichts mehr als das Etwas, davon der Begriff eine solche\nNothwendigkeit der Synthesis ausdrückt.\nDiese ursprüngliche und transscendentale Bedingung ist nun keine\nandere, als die transscendentale Apperception. Das Bewußtsein\nseiner selbst nach den Bestimmungen unseres Zustandes bei der innern\nWahrnehmung ist blos empirisch, jederzeit wandelbar, es kann kein stehendes\noder bleibendes Selbst in diesem Flusse innrer Erscheinungen geben,\nund wird gewöhnlich der innre Sinn genannt, oder die empirische\nApperception. Das, was nothwendig als numerisch identisch vorgestellt\nwerden soll, kann nicht als ein solches durch empirische Data gedacht\nwerden. Es muß eine Bedingung sein, die vor aller Erfahrung vorhergeht\nund diese selbst möglich macht, welche eine solche transscendentale\nVoraussetzung geltend machen soll.\nNun können keine Erkenntnisse in uns statt finden, keine Verknüpfung\nund Einheit derselben unter einander ohne diejenige Einheit des Bewußtseins,\nwelche vor allen Datis der Anschauungen vorhergeht, und worauf\nin Beziehung alle Vorstellung von Gegenständen allein möglich ist. Dieses\nreine, ursprüngliche, unwandelbare Bewußtsein will ich nun die transscendentale",
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      "page_key": "aa04/082",
      "quote": "Apperception nennen. Daß sie diesen Namen verdiene,\nerhellt schon daraus: daß selbst die reinste objective Einheit, nämlich die\nder Begriffe a priori (Raum und Zeit), nur durch Beziehung der Anschauungen\nauf sie möglich sei. Die numerische Einheit dieser Apperception\nliegt also a priori allen Begriffen eben so wohl zum Grunde, als die Mannigfaltigkeit\ndes Raumes und der Zeit den Anschauungen der Sinnlichkeit.\nEben diese transscendentale Einheit der Apperception macht aber\naus allen möglichen Erscheinungen, die immer in einer Erfahrung beisammen\nsein können, einen Zusammenhang aller dieser Vorstellungen\nnach Gesetzen. Denn diese Einheit des Bewußtseins wäre unmöglich,\nwenn nicht das Gemüth in der Erkenntniß des Mannigfaltigen sich der\nIdentität der Function bewußt werden könnte, wodurch sie dasselbe synthetisch\nin einer Erkenntniß verbindet. Also ist das ursprüngliche und\nnothwendige Bewußtsein der Identität seiner selbst zugleich ein Bewußtsein\neiner eben so nothwendigen Einheit der Synthesis aller Erscheinungen\nnach Begriffen, d. i. nach Regeln, die sie nicht allein nothwendig reproducibel\nmachen, sondern dadurch auch ihrer Anschauung einen Gegenstand\nbestimmen, d. i. den Begriff von Etwas, darin sie nothwendig zusammenhängen:\ndenn das Gemüth könnte sich unmöglich die Identität seiner\nselbst in der Mannigfaltigkeit seiner Vorstellungen und zwar a priori\ndenken, wenn es nicht die Identität seiner Handlung vor Augen hätte,\nwelche alle Synthesis der Apprehension (die empirisch ist) einer transscendentalen\nEinheit unterwirft und ihren Zusammenhang nach Regeln\na priori zuerst möglich macht. Nunmehr werden wir auch unsere Begriffe\nvon einem Gegenstande überhaupt richtiger bestimmen können. Alle\nVorstellungen haben als Vorstellungen ihren Gegenstand und können\nselbst wiederum Gegenstände anderer Vorstellungen sein. Erscheinungen\nsind die einzigen Gegenstände, die uns unmittelbar gegeben werden können,\nund das, was sich darin unmittelbar auf den Gegenstand bezieht,\nheißt Anschauung. Nun sind aber diese Erscheinungen nicht Dinge an\nsich selbst, sondern selbst nur Vorstellungen, die wiederum ihren Gegenstand\nhaben, der also von uns nicht mehr angeschaut werden kann und\ndaher der nichtempirische, d. i. transscendentale, Gegenstand = X genannt\nwerden mag.\nDer reine Begriff von diesem transscendentalen Gegenstande (der\nwirklich bei allen unsern Erkenntnissen immer einerlei = X ist) ist das,\nwas allen unsern empirischen Begriffen überhaupt Beziehung auf einen",
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      "page_key": "aa04/083",
      "quote": "Gegenstand, d. i. objective Realität, verschaffen kann. Dieser Begriff\nkann nun gar keine bestimmte Anschauung enthalten und wird also nichts\nanders als diejenige Einheit betreffen, die in einem Mannigfaltigen der\nErkenntniß angetroffen werden muß, so fern es in Beziehung auf einen\nGegenstand steht. Diese Beziehung aber ist nichts anders, als die nothwendige\nEinheit des Bewußtseins, mithin auch der Synthesis des Mannigfaltigen,\ndurch gemeinschaftliche Function des Gemüths, es in einer\nVorstellung zu verbinden. Da nun diese Einheit als a priori nothwendig\nangesehen werden muß (weil die Erkenntniß sonst ohne Gegenstand sein\nwürde), so wird die Beziehung auf einen transscendentalen Gegenstand,\nd. i. die objective Realität unserer empirischen Erkenntniß, auf dem transscendentalen\nGesetze beruhen, daß alle Erscheinungen, so fern uns dadurch\nGegenstände gegeben werden sollen, unter Regeln a priori der synthetischen\nEinheit derselben stehen müssen, nach welchen ihr Verhältniß in der empirischen\nAnschauung allein möglich ist, d. i. daß sie eben sowohl in der\nErfahrung unter Bedingungen der nothwendigen Einheit der Apperception,\nals in der bloßen Anschauung unter den formalen Bedingungen\ndes Raumes und der Zeit stehen müssen, ja daß durch jene jede Erkenntniß\nallererst möglich werde.\n4.\nVorläufige Erklärung der Möglichkeit der Kategorien\nals Erkenntnisse a priori.\nEs ist nur eine Erfahrung, in welcher alle Wahrnehmungen als im\ndurchgängigen und gesetzmäßigen Zusammenhange vorgestellt werden:\neben so wie nur ein Raum und Zeit ist, in welcher alle Formen der Erscheinung\nund alles Verhältniß des Seins oder Nichtseins statt finden.\nWenn man von verschiedenen Erfahrungen spricht, so sind es nur so viel\nWahrnehmungen, so fern solche zu einer und derselben allgemeinen Erfahrung\ngehören. Die durchgängige und synthetische Einheit der Wahrnehmungen\nmacht nämlich gerade die Form der Erfahrung aus, und sie\nist nichts anders, als die synthetische Einheit der Erscheinungen nach Begriffen.\nEinheit der Synthesis nach empirischen Begriffen würde ganz zufällig\nsein, und gründeten diese sich nicht auf einen transscendentalen",
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      "page_key": "aa07/091",
      "quote": "Kriegen mühsam erworben werden; ihre Verfassung aber, wenn sie im\nGroßen einmal errungen worden, qualificirt sich zur besten unter allen,\num den Krieg, den Zerstörer alles Guten, entfernt zu halten; mithin ist\nes Pflicht in eine solche einzutreten, vorläufig aber (weil jenes nicht so\nbald zu Stande kommt) Pflicht der Monarchen, ob sie gleich autokratisch\nherrschen, dennoch republicanisch (nicht demokratisch) zu regieren, d. i.\ndas Volk nach Principien zu behandeln, die dem Geist der Freiheitsgesetze\n(wie ein Volk mit reifer Vernunft sie sich selbst vorschreiben würde)\ngemäß sind, wenn gleich dem Buchstaben nach es um seine Einwilligung\nnicht befragt würde.",
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      "occurrence_id": "OCC-3076ff4926d99339",
      "page_key": "aa03/522",
      "quote": "Nun bleibt uns noch ein Versuch übrig: ob nämlich auch reine Vernunft\nim praktischen Gebrauche anzutreffen sei, ob sie in demselben zu den Ideen\nführe, welche die höchsten Zwecke der reinen Vernunft, die wir eben angeführt\nhaben, erreichen, und diese also aus dem Gesichtspunkte ihres praktischen\nInteresse nicht dasjenige gewähren könne, was sie uns in Ansehung\ndes speculativen ganz und gar abschlägt.\nAlles Interesse meiner Vernunft (das speculative sowohl, als das\npraktische) vereinigt sich in folgenden drei Fragen:\n1. Was kann ich wissen?\n2. Was soll ich thun?\n3. Was darf ich hoffen?",
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      "occurrence_id": "OCC-31b08d86d6ba7299",
      "page_key": "aa06/095",
      "quote": "In einem schon bestehenden politischen gemeinen Wesen befinden sich\nalle politische Bürger als solche doch im ethischen Naturzustande\nund sind berechtigt, auch darin zu bleiben; denn daß jenes seine Bürger\nzwingen sollte, in ein ethisches gemeines Wesen zu treten, wäre ein Widerspruch\n( in adjecto ), weil das letztere schon in seinem Begriffe die Zwangsfreiheit\nbei sich führt. Wünschen kann es wohl jedes politisch gemeine\nWesen, daß in ihm auch eine Herrschaft über die Gemüther nach Tugendgesetzen\nangetroffen werde; denn wo jener ihre Zwangsmittel nicht hinlangen,\nweil der menschliche Richter das Innere anderer Menschen nicht\ndurchschauen kann, da würden die Tugendgesinnungen das Verlangte bewirken.",
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      "page_key": "aa08/357",
      "quote": "im Verhältnisse unter einander kann es nach der Vernunft keine andere\nArt geben, aus dem gesetzlosen Zustande, der lauter Krieg enthält, herauszukommen,\nals daß sie eben so wie einzelne Menschen ihre wilde (gesetzlose)\nFreiheit aufgeben, sich zu öffentlichen Zwangsgesetzen bequemen und so\neinen (freilich immer wachsenden) Völkerstaat ( civitas gentium ), der\nzuletzt alle Völker der Erde befassen würde, bilden. Da sie dieses aber\nnach ihrer Idee vom Völkerrecht durchaus nicht wollen, mithin, was in\nthesi richtig ist, in hypothesi verwerfen, so kann an die Stelle der positiven\nIdee einer Weltrepublik (wenn nicht alles verloren werden soll) nur\ndas negative Surrogat eines den Krieg abwehrenden, bestehenden und\nsich immer ausbreitenden Bundes den Strom der rechtscheuenden, feindseligen\nNeigung aufhalten, doch mit beständiger Gefahr ihres Ausbruchs\n( Furor impius intus - fremit horridus ore cruento. Virgil)*).",
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      "page_key": "aa04/275",
      "quote": "Prolegomena.\nAllgemeine Frage:\nWie ist Erkenntniß aus reiner Vernunft möglich?\n§ 5.\nWir haben oben den mächtigen Unterschied der analytischen und synthetischen\nUrtheile gesehen. Die Möglichkeit analytischer Sätze konnte\nsehr leicht begriffen werden; denn sie gründet sich lediglich auf dem Satze\ndes Widerspruchs. Die Möglichkeit synthetischer Sätze a posteriori, d. i.\nsolcher, welche aus der Erfahrung geschöpft werden, bedarf auch keiner besondern\nErklärung; denn Erfahrung ist selbst nichts anders, als eine continuirliche\nZusammenfügung (Synthesis) der Wahrnehmungen. Es\nbleiben uns also nur synthetische Sätze a priori übrig, deren Möglichkeit\ngesucht oder untersucht werden muß, weil sie auf anderen Principien als\ndem Satze des Widerspruchs beruhen muß.",
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      "occurrence_id": "OCC-3eea6b1da1214c9b",
      "page_key": "aa03/538",
      "quote": "Ich verstehe unter einer Architektonik die Kunst der Systeme. Weil\ndie systematische Einheit dasjenige ist, was gemeine Erkenntniß allererst\nzur Wissenschaft, d. i. aus einem bloßen Aggregat derselben ein System,\nmacht, so ist Architektonik die Lehre des Scientifischen in unserer Erkenntniß\nüberhaupt, und sie gehört also nothwendig zur Methodenlehre.\nUnter der Regierung der Vernunft dürfen unsere Erkenntnisse überhaupt\nkeine Rhapsodie, sondern sie müssen ein System ausmachen, in welchem\nsie allein die wesentlichen Zwecke derselben unterstützen und befördern\nkönnen. Ich verstehe aber unter einem Systeme die Einheit der mannigfaltigen\nErkenntnisse unter einer Idee. Diese ist der Vernunftbegriff von\nder Form eines Ganzen, so fern durch denselben der Umfang des Mannigfaltigen\nsowohl, als die Stelle der Theile untereinander a priori bestimmt",
      "quote_sha256": "da640c999734cfbc8f36c623ceada978779957cd6cecad1011c0815fdf584f24",
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      "page_key": "aa03/210",
      "quote": "Die Lehre von der Sinnlichkeit ist nun zugleich die Lehre von den\nNoumenen im negativen Verstande, d. i. von Dingen, die der Verstand\nsich ohne diese Beziehung auf unsere Anschauungsart, mithin nicht bloß\nals Erscheinungen, sondern als Dinge an sich selbst denken muß, von\ndenen er aber in dieser Absonderung zugleich begreift, daß er von seinen\nKategorien in dieser Art sie zu erwägen keinen Gebrauch machen könne:\nweil, da diese nur in Beziehung auf die Einheit der Anschauungen in\nRaum und Zeit Bedeutung haben, sie eben diese Einheit auch nur wegen\nder bloßen Idealität des Raums und der Zeit durch allgemeine Verbindungsbegriffe",
      "quote_sha256": "702ec1a6a8fa63c0707a1dadcf1f26f92495072dcddb846a9c05f9ba05f83314",
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      "quote": "Ich nenne einen Begriff problematisch, der keinen Widerspruch enthält,\nder auch als eine Begrenzung gegebener Begriffe mit andern Erkenntnissen\nzusammenhängt, dessen objective Realität aber auf keine Weise\nerkannt werden kann. Der Begriff eines Noumenon, d. i. eines Dinges,\nwelches gar nicht als Gegenstand der Sinne, sondern als ein Ding an sich\nselbst (lediglich durch einen reinen Verstand) gedacht werden soll, ist gar\nnicht widersprechend; denn man kann von der Sinnlichkeit doch nicht behaupten,\ndaß sie die einzige mögliche Art der Anschauung sei. Ferner ist",
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      "occurrence_id": "OCC-3f94110020e8f924",
      "page_key": "aa09/074",
      "quote": "Was aber insbesondre die Aufschiebung oder Zurückhaltung\nunsers Urtheils betrifft: so besteht dieselbe in dem Vorsatze, ein bloß vorläufiges\nUrtheil nicht zu einem bestimmenden werden zu lassen. Ein\nvorläufiges Urtheil ist ein solches, wodurch ich mir vorstelle, daß zwar\nmehr Gründe für die Wahrheit einer Sache, als wider dieselbe da sind,\ndaß aber diese Gründe noch nicht zureichen zu einem bestimmenden oder\ndefinitiven Urtheile, dadurch ich geradezu für die Wahrheit entscheide.\nDas vorläufige Urtheilen ist also ein mit Bewußtsein bloß problematisches\nUrtheilen.\nDie Zurückhaltung des Urtheils kann in zwiefacher Absicht geschehen:\nentweder, um die Gründe des bestimmenden Urtheils aufzusuchen, oder\num niemals zu urtheilen. Im erstern Falle heißt die Aufschiebung des\nUrtheils eine kritische ( suspensio judicii indagatoria ), im letztern eine\nskeptische ( suspensio judicii sceptica ). Denn der Skeptiker thut auf\nalles Urtheilen Verzicht, der wahre Philosoph dagegen suspendirt bloß\nsein Urtheil, wofern er noch nicht genugsame Gründe hat, etwas für wahr\nzu halten.",
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      "quote": "böse, nicht darum weil er Handlungen ausübt, welche böse (gesetzwidrig)\nsind; sondern weil diese so beschaffen sind, daß sie auf böse Maximen\nin ihm schließen lassen. Nun kann man zwar gesetzwidrige Handlungen\ndurch Erfahrung bemerken, auch (wenigstens an sich selbst) daß sie\nmit Bewußtsein gesetzwidrig sind; aber die Maximen kann man nicht beobachten,\nsogar nicht allemal in sich selbst, mithin das Urtheil, daß der\nThäter ein böser Mensch sei, nicht mit Sicherheit auf Erfahrung gründen.\nAlso müßte sich aus einigen, ja aus einer einzigen mit Bewußtsein bösen\nHandlung a priori auf eine böse zum Grunde liegende Maxime und aus\ndieser auf einen in dem Subject allgemein liegenden Grund aller besondern\nmoralisch=bösen Maximen, der selbst wiederum Maxime ist, schließen",
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      "quote": "Alle Fortschritte in der Cultur, wodurch der Mensch seine Schule\nmacht, haben das Ziel, diese erworbenen Kenntnisse und Geschicklichkeiten\nzum Gebrauch für die Welt anzuwenden; aber der wichtigste Gegenstand\nin derselben, auf den er jene verwenden kann, ist der Mensch: weil er sein\neigener letzter Zweck ist. - Ihn also seiner Species nach als mit Vernunft\nbegabtes Erdwesen zu erkennen, verdient besonders Weltkenntniß genannt\nzu werden, ob er gleich nur einen Theil der Erdgeschöpfe ausmacht.\nEine Lehre von der Kenntniß des Menschen, systematisch abgefaßt\n(Anthropologie), kann es entweder in physiologischer oder in pragmatischer\nHinsicht sein. - Die physiologische Menschenkenntniß geht auf\ndie Erforschung dessen, was die Natur aus dem Menschen macht, die\npragmatische auf das, was er als freihandelndes Wesen aus sich selber\nmacht, oder machen kann und soll. - Wer den Naturursachen nachgrübelt,",
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      "quote": "Man sieht aber hieraus nur, daß die systematische oder Vernunfteinheit\nder mannigfaltigen Verstandeserkenntniß ein logisches Princip\nsei, um da, wo der Verstand allein nicht zu Regeln hinlangt, ihm durch\nIdeen fortzuhelfen und zugleich der Verschiedenheit seiner Regeln Einhelligkeit\nunter einem Princip (systematische) und dadurch Zusammenhang\nzu verschaffen, so weit als es sich thun läßt. Ob aber die Beschaffenheit",
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      "quote": "Vernunft abgenommen. Denn das Gesetz der Vernunft, sie zu suchen, ist\nnothwendig, weil wir ohne dasselbe gar keine Vernunft, ohne diese aber\nkeinen zusammenhängenden Verstandesgebrauch und in dessen Ermangelung\nkein zureichendes Merkmal empirischer Wahrheit haben würden, und\nwir also in Ansehung des letzteren die systematische Einheit der Natur\ndurchaus als objectiv gültig und nothwendig voraussetzen müssen.",
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      "quote": "Zweck ist ein Gegenstand der Willkür (eines vernünftigen Wesens),\ndurch dessen Vorstellung diese zu einer Handlung diesen Gegenstand hervorzubringen\nbestimmt wird. - Nun kann ich zwar zu Handlungen, die\nals Mittel auf einen Zweck gerichtet sind, nie aber einen Zweck zu\nhaben von anderen gezwungen werden, sondern ich kann nur selbst mir\netwas zum Zweck machen. - Daß ich aber auch verbunden bin mir\nirgend etwas, was in den Begriffen der praktischen Vernunft liegt, zum\nZwecke zu machen, mithin außer dem formalen Bestimmungsgrunde der\nWillkür (wie das Recht dergleichen enthält) noch einen materialen, einen\nZweck zu haben, der dem Zweck aus sinnlichen Antrieben entgegengesetzt\nwerden könne: dieses würde der Begriff von einem Zweck sein, der an\nsich selbst Pflicht ist; die Lehre desselben aber würde nicht zu der des\nRechts, sondern zur Ethik gehören, als welche allein den Selbstzwang\nnach (moralischen) Gesetzen in ihrem Begriffe mit sich führt.\nAus diesem Grunde kann die Ethik auch als das System der Zwecke\nder reinen praktischen Vernunft definirt werden. - Zweck und Pflicht\nunterscheiden die zwei Abtheilungen der allgemeinen Sittenlehre. Da\ndie Ethik Pflichten enthalte, zu deren Beobachtung man von andern nicht\n(physisch) gezwungen werden kann, ist blos die Folge daraus, daß sie eine\nLehre der Zwecke ist, weil dazu (sie zu haben) ein Zwang sich selbst\nwiderspricht.",
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      "quote": "Was aber das Erkenntniß der bloßen Form nach (mit Beiseitesetzung\nalles Inhalts) betrifft, so ist eben so klar: daß eine Logik, so fern sie die\nallgemeinen und nothwendigen Regeln des Verstandes vorträgt, eben in\ndiesen Regeln Kriterien der Wahrheit darlegen müsse. Denn was diesen\nwiderspricht, ist falsch, weil der Verstand dabei seinen allgemeinen Regeln\ndes Denkens, mithin sich selbst widerstreitet. Diese Kriterien aber betreffen\nnur die Form der Wahrheit, d. i. des Denkens überhaupt, und\nsind so fern ganz richtig, aber nicht hinreichend. Denn obgleich eine Erkenntniß\nder logischen Form völlig gemäß sein möchte, d. i. sich selbst nicht\nwiderspräche: so kann sie doch noch immer dem Gegenstande widersprechen.\nAlso ist das bloß logische Kriterium der Wahrheit, nämlich die Übereinstimmung\neiner Erkenntniß mit den allgemeinen und formalen Gesetzen\ndes Verstandes und der Vernunft, zwar die conditio sine qua non , mithin\ndie negative Bedingung aller Wahrheit: weiter aber kann die Logik\nnicht gehen, und den Irrthum, der nicht die Form, sondern den Inhalt\ntrifft, kann die Logik durch keinen Probirstein entdecken.",
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      "quote": "allgemeine Mittheilbarkeit derselben sollte im Geschmacksurtheile der Vorstellung\ndes Gegenstandes zuerkannt werden, so würde ein solches Verfahren\nmit sich selbst im Widerspruche stehen. Denn dergleichen Lust würde\nkeine andere, als die bloße Annehmlichkeit in der Sinnenempfindung sein\nund daher ihrer Natur nach nur Privatgültigkeit haben können, weil sie\nvon der Vorstellung, wodurch der Gegenstand gegeben wird, unmittelbar\nabhinge.\nAlso ist es die allgemeine Mittheilungsfähigkeit des Gemüthszustandes\nin der gegebenen Vorstellung, welche als subjective Bedingung des\nGeschmacksurtheils demselben zum Grunde liegen und die Lust an dem\nGegenstande zur Folge haben muß. Es kann aber nichts allgemein mitgetheilt\nwerden als Erkenntniß und Vorstellung, sofern sie zum Erkenntniß\ngehört. Denn sofern ist die letztere nur allein objectiv und hat nur dadurch\neinen allgemeinen Beziehungspunkt, womit die Vorstellungskraft Aller zusammenzustimmen\ngenöthigt wird. Soll nun der Bestimmungsgrund des\nUrtheils über diese allgemeine Mittheilbarkeit der Vorstellung bloß subjectiv,\nnämlich ohne einen Begriff vom Gegenstande, gedacht werden, so\nkann er kein anderer als der Gemüthszustand sein, der im Verhältnisse\nder Vorstellungskräfte zu einander angetroffen wird, sofern sie eine gegebene\nVorstellung auf Erkenntniß überhaupt beziehen.\nDie Erkenntnißkräfte, die durch diese Vorstellung ins Spiel gesetzt\nwerden, sind hiebei in einem freien Spiele, weil kein bestimmter Begriff\nsie auf eine besondere Erkenntnißregel einschränkt. Also muß der Gemüthszustand\nin dieser Vorstellung der eines Gefühls des freien Spiels der Vorstellungskräfte\nan einer gegebenen Vorstellung zu einem Erkenntnisse überhaupt\nsein. Nun gehören zu einer Vorstellung, wodurch ein Gegenstand\ngegeben wird, damit überhaupt daraus Erkenntniß werde, Einbildungskraft\nfür die Zusammensetzung des Mannigfaltigen der Anschauung und\nVerstand für die Einheit des Begriffs, der die Vorstellungen vereinigt.\nDieser Zustand eines freien Spiels der Erkenntnißvermögen bei einer\nVorstellung, wodurch ein Gegenstand gegeben wird, muß sich allgemein\nmittheilen lassen: weil Erkenntniß als Bestimmung des Objects, womit\ngegebene Vorstellungen (in welchem Subjecte es auch sei) zusammen stimmen\nsollen, die einzige Vorstellungsart ist, die für jedermann gilt.\nDie subjective allgemeine Mittheilbarkeit der Vorstellungsart in\neinem Geschmacksurtheile, da sie, ohne einen bestimmten Begriff vorauszusetzen,\nstatt finden soll, kann nichts anders als der Gemüthszustand in dem",
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      "quote": "freien Spiele der Einbildungskraft und des Verstandes (sofern sie unter\neinander, wie es zu einem Erkenntnisse überhaupt erforderlich ist, zusammen\nstimmen) sein, indem wir uns bewußt sind, daß dieses zum Erkenntniß\nüberhaupt schickliche subjective Verhältniß eben so wohl für jedermann\ngelten und folglich allgemein mittheilbar sein müsse, als es eine jede\nbestimmte Erkenntniß ist, die doch immer auf jenem Verhältniß als subjectiver\nBedingung beruht.\nDiese bloß subjective (ästhetische) Beurtheilung des Gegenstandes,\noder der Vorstellung, wodurch er gegeben wird, geht nun vor der Lust an\ndemselben vorher und ist der Grund dieser Lust an der Harmonie der Erkenntnißvermögen;\nauf jener Allgemeinheit aber der subjectiven Bedingungen\nder Beurtheilung der Gegenstände gründet sich allein diese allgemeine\nsubjective Gültigkeit des Wohlgefallens, welches wir mit der Vorstellung\ndes Gegenstandes, den wir schön nennen, verbinden.\nDaß, seinen Gemüthszustand, selbst auch nur in Ansehung der Erkenntnißvermögen,\nmittheilen zu können, eine Lust bei sich führe, könnte\nman aus dem natürlichen Hange des Menschen zur Geselligkeit (empirisch\nund psychologisch) leichtlich darthun. Das ist aber zu unserer Absicht nicht\ngenug. Die Lust, die wir fühlen, muthen wir jedem andern im Geschmacksurtheile\nals nothwendig zu, gleich als ob es für eine Beschaffenheit des\nGegenstandes, die an ihm nach Begriffen bestimmt ist, anzusehen wäre,\nwenn wir etwas schön nennen; da doch Schönheit ohne Beziehung auf das\nGefühl des Subjects für sich nichts ist. Die Erörterung dieser Frage aber\nmüssen wir uns bis zur Beantwortung derjenigen: ob und wie ästhetische\nUrtheile a priori möglich sind, vorbehalten.\nJetzt beschäftigen wir uns noch mit der mindern Frage: auf welche\nArt wir uns einer wechselseitigen subjectiven Übereinstimmung der Erkenntnißkräfte\nunter einander im Geschmacksurtheile bewußt werden, ob\nästhetisch durch den bloßen innern Sinn und Empfindung, oder intellectuell\ndurch das Bewußtsein unserer absichtlichen Thätigkeit, womit wir jene\nins Spiel setzen.\nWäre die gegebene Vorstellung, welche das Geschmacksurtheil veranlaßt,\nein Begriff, welcher Verstand und Einbildungskraft in der Beurtheilung\ndes Gegenstandes zu einem Erkenntnisse des Objects vereinigte, so\nwäre das Bewußtsein dieses Verhältnisses intellectuell (wie im objectiven\nSchematism der Urtheilskraft, wovon die Kritik handelt). Aber das Urtheil\nwäre auch alsdann nicht in Beziehung auf Lust und Unlust gefällt,",
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      "page_key": "aa07/091",
      "quote": "Welchen Ertrag wird der Fortschritt zum Besseren dem\nMenschengeschlecht abwerfen?\nNicht ein immer wachsendes Quantum der Moralität in der Gesinnung,\nsondern Vermehrung der Producte ihrer Legalität in pflichtmäßigen\nHandlungen, durch welche Triebfeder sie auch veranlaßt sein\nmögen; d. i. in den guten Thaten der Menschen, die immer zahlreicher\nund besser ausfallen werden, also in den Phänomenen der sittlichen Beschaffenheit\ndes Menschengeschlechts, wird der Ertrag (das Resultat) der\nBearbeitung desselben zum Besseren allein gesetzt werden können. -Denn\nwir haben nur empirische Data (Erfahrungen), worauf wir diese Vorhersagung\ngründen: nämlich auf die physische Ursache unserer Handlungen,\nin sofern sie geschehen, die also selbst Erscheinungen sind, nicht die moralische,\nwelche den Pflichtbegriff von dem enthält, was geschehen sollte, und\nder allein rein, a priori, aufgestellt werden kann.",
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      "quote": "wird, läßt sich nicht a priori aus den uns von ihr bekannten Naturanlagen,\nsondern nur aus der Erfahrung und Geschichte mit so weit gegründeter\nErwartung schließen, als nöthig ist, an diesem ihrem Fortschreiten\nzum besseren nicht zu verzweifeln, sondern mit aller Klugheit und moralischer\nVorleuchtung die Annäherung zu diesem Ziele (ein jeder, so viel\nan ihm ist) zu befördern.\nMan kann also sagen: Der erste Charakter der Menschengattung ist\ndas Vermögen als vernünftigen Wesens, sich für seine Person sowohl als\nfür die Gesellschaft, worin ihn die Natur versetzt, einen Charakter überhaupt\nzu verschaffen; welches aber schon eine günstige Naturanlage und\neinen Hang zum Guten in ihm voraussetzt: weil das Böse (da es Widerstreit\nmit sich selbst bei sich führt und kein bleibendes Princip in sich selbst\nverstattet) eigentlich ohne Charakter ist.\nDer Charakter eines lebenden Wesens ist das, woraus sich seine Bestimmung\nzum voraus erkennen läßt. - Man kann es aber für die Zwecke\nder Natur als Grundsatz annehmen: sie wolle, daß jedes Geschöpf seine\nBestimmung erreiche, dadurch daß alle Anlagen seiner Natur sich zweckmäßig\nfür dasselbe entwickeln, damit, wenn gleich nicht jedes Individuum,\ndoch die Species die Absicht derselben erfülle. - Bei vernunftlosen\nThieren geschieht dieses wirklich und ist Weisheit der Natur; beim Menschen\naber erreicht es nur die Gattung, wovon wir unter vernünftigen\nWesen auf Erden nur Eine, nämlich die Menschengattung, kennen und in\ndieser auch nur eine Tendenz der Natur zu diesem Zwecke: nämlich durch\nihre eigene Thätigkeit die Entwickelung des Guten aus dem Bösen dereinst\nzu Stande zu bringen: ein Prospect, der, wenn nicht Naturrevolutionen\nihn auf einmal abschneiden, mit moralischer (zur Pflicht der Hinwirkung\nzu jenem Zweck hinreichender) Gewißheit erwartet werden kann.",
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      "quote": "Man kann die untere Facultät diejenige Klasse der Universität nennen,\ndie oder so fern sie sich nur mit Lehren beschäftigt, welche nicht auf den\nBefehl eines Oberen zur Richtschnur angenommen werden. Nun kann es\nzwar geschehen, daß man eine praktische Lehre aus Gehorsam befolgt; sie\naber darum, weil es befohlen ist ( de par le roi ), für wahr anzunehmen,\nist nicht allein objectiv (als ein Urtheil, das nicht sein sollte), sondern\nauch subjectiv (als ein solches, welches kein Mensch fällen kann) schlechterdings\nunmöglich. Denn der irren will, wie er sagt, irrt wirklich nicht und\nnimmt das falsche Urtheil nicht in der That für wahr an, sondern giebt\nnur ein Fürwahrhalten fälschlich vor, das in ihm doch nicht anzutreffen\nist.- Wenn also von der Wahrheit gewisser Lehren, die in öffentlichen",
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      "quote": "die reinen Verstandesbegriffe, selbst wenn sie auf Anschauungen\na priori (wie in der Mathematik) angewandt werden, nur so fern Erkenntniß,\nals diese, mithin auch die Verstandesbegriffe vermittelst ihrer auf empirische\nAnschauungen angewandt werden können. Folglich liefern uns\ndie Kategorien vermittelst der Anschauung auch keine Erkenntniß von\nDingen, als nur durch ihre mögliche Anwendung auf empirische Anschauung,\nd. i. sie dienen nur zur Möglichkeit empirischer Erkenntniß.\nDiese aber heißt Erfahrung. Folglich haben die Kategorien keinen\nanderen Gebrauch zum Erkenntnisse der Dinge, als nur so fern diese als\nGegenstände möglicher Erfahrung angenommen werden.\n§ 23.\nDer obige Satz ist von der größten Wichtigkeit; denn er bestimmt\nebenso wohl die Grenzen des Gebrauchs der reinen Verstandesbegriffe in",
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      "quote": "III Die moralische Anlage. Die Frage ist hier: ob der Mensch\nvon Natur gut, oder von Natur böse, oder von Natur gleich für eines\noder das andere empfänglich sei, nachdem er in diese oder jene ihn bildende\nHände fällt ( cereus in vitium flecti etc. ). Im letztern Falle würde die\nGattung selbst keinen Charakter haben. - Aber dieser Fall widerspricht\nsich selbst; denn ein mit praktischem Vernunftvermögen und Bewußtsein\nder Freiheit seiner Willkür ausgestattetes Wesen (eine Person) sieht sich\nin diesem Bewußtsein selbst mitten in den dunkelsten Vorstellungen unter\neinem Pflichtgesetze und im Gefühl (welches dann das moralische heißt),\ndaß ihm, oder durch ihn Anderen recht oder unrecht geschehe. Dieses ist\nnun schon selbst der intelligibele Charakter der Menschheit überhaupt,\nund in so fern ist der Mensch seiner angebornen Anlage nach (von Natur)\ngut. Da aber doch auch die Erfahrung zeigt: daß in ihm ein Hang zur\nthätigen Begehrung des Unerlaubten, ob er gleich weiß, daß es unerlaubt\nsei, d. i. zum Bösen, sei, der sich so unausbleiblich und so früh regt, als\nder Mensch nur von seiner Freiheit Gebrauch zu machen anhebt, und\ndarum als angeboren betrachtet werden kann: so ist der Mensch seinem\nsensibelen Charakter nach auch als (von Natur) böse zu beurtheilen,\nohne daß sich dieses widerspricht, wenn vom Charakter der Gattung\ndie Rede ist; weil man annehmen kann, daß dieser ihre Naturbestimmung\nim continuirlichen Fortschreiten zum Besseren bestehe.",
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      "quote": "Die Zweckmäßigkeit der Natur ist also ein besonderer Begriff a\npriori, der lediglich in der reflectirenden Urtheilskraft seinen Ursprung\nhat. Denn den Naturproducten kann man so etwas als Beziehung der\nNatur an ihnen auf Zwecke nicht beilegen, sondern diesen Begriff nur\nbrauchen, um über sie in Ansehung der Verknüpfung der Erscheinungen\nin ihr, die nach empirischen Gesetzen gegeben ist, zu reflectiren. Auch ist\ndieser Begriff von der praktischen Zweckmäßigkeit (der menschlichen Kunst\noder auch der Sitten) ganz unterschieden, ob er zwar nach einer Analogie\nmit derselben gedacht wird.\nV\nDas Princip der formalen Zweckmäßigkeit der Natur ist\nein transscendentales Princip der Urtheilskraft.\nEin transscendentales Princip ist dasjenige, durch welches die allgemeine\nBedingung a priori vorgestellt wird, unter der allein Dinge Objecte\nunserer Erkenntniß überhaupt werden können. Dagegen heißt ein",
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      "quote": "welche einerseits blos negativ ist, andererseits und zwar in Ansehung\ndes einschränkenden Grundes der reinen praktischen Vernunft positiv ist,\nund wozu gar keine besondere Art von Gefühle unter dem Namen eines\npraktischen oder moralischen als vor dem moralischen Gesetze vorhergehend\nund ihm zum Grunde liegend angenommen werden darf.\nDie negative Wirkung auf Gefühl (der Unannehmlichkeit) ist, so wie\naller Einfluß auf dasselbe und wie jedes Gefühl überhaupt, pathologisch.\nAls Wirkung aber vom Bewußtsein des moralischen Gesetzes, folglich in\nBeziehung auf eine intelligibele Ursache, nämlich das Subject der reinen\npraktischen Vernunft als obersten Gesetzgeberin, heißt dieses Gefühl eines\nvernünftigen von Neigungen afficirten Subjects zwar Demüthigung (intellectuelle\nVerachtung), aber in Beziehung auf den positiven Grund derselben,\ndas Gesetz, zugleich Achtung für dasselbe, für welches Gesetz gar\nkein Gefühl stattfindet, sondern im Urtheile der Vernunft, indem es den\nWiderstand aus dem Wege schafft, die Wegräumung eines Hindernisses\neiner positiven Beförderung der Causalität gleichgeschätzt wird. Darum\nkann dieses Gefühl nun auch ein Gefühl der Achtung fürs moralische Gesetz,\naus beiden Gründen zusammen aber ein moralisches Gefühl genannt\nwerden.\nDas moralische Gesetz also, so wie es formaler Bestimmungsgrund\nder Handlung ist, durch praktische reine Vernunft, so wie es zwar auch\nmaterialer, aber nur objectiver Bestimmungsgrund der Gegenstände der\nHandlung unter dem Namen des Guten und Bösen ist, so ist es auch subjectiver\nBestimmungsgrund, d. i. Triebfeder, zu dieser Handlung, indem\nes auf die Sinnlichkeit des Subjects Einfluß hat und ein Gefühl bewirkt,\nwelches dem Einflusse des Gesetzes auf den Willen beförderlich ist. Hier\ngeht kein Gefühl im Subject vorher, das auf Moralität gestimmt wäre.\nDenn das ist unmöglich, weil alles Gefühl sinnlich ist; die Triebfeder der\nsittlichen Gesinnung aber muß von aller sinnlichen Bedingung frei sein.\nVielmehr ist das sinnliche Gefühl, was allen unseren Neigungen zum\nGrunde liegt, zwar die Bedingung derjenigen Empfindung, die wir Achtung\nnennen, aber die Ursache der Bestimmung desselben liegt in der reinen\npraktischen Vernunft, und diese Empfindung kann daher ihres Ursprunges\nwegen nicht pathologisch, sondern muß praktisch gewirkt heißen: indem\ndadurch, daß die Vorstellung des moralischen Gesetzes der Selbstliebe den\nEinfluß und dem Eigendünkel den Wahn benimmt, das Hinderniß der\nreinen praktischen Vernunft vermindert und die Vorstellung des Vorzuges",
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      "quote": "Hieraus entspringt nun der Begriff von einem Noumenon, der aber\ngar nicht positiv ist und eine bestimmte Erkenntniß von irgend einem\nDinge, sondern nur das Denken von Etwas überhaupt bedeutet, bei welchem\nich von aller Form der sinnlichen Anschauung abstrahire. Damit\naber ein Noumenon einen wahren, von allen Phänomenen zu unterscheidenden\nGegenstand bedeute, so ist es nicht genug, daß ich meinen Gedanken\nvon allen Bedingungen sinnlicher Anschauung befreie, ich mu\nnoch überdem Grund dazu haben, eine andere Art der Anschauung, als\ndiese sinnliche ist, anzunehmen, unter der ein solcher Gegenstand gegeben\nwerden könne; denn sonst ist mein Gedanke doch leer, obzwar ohne",
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      "quote": "Das Object, worauf ich die Erscheinung überhaupt beziehe, ist der\ntransscendentale Gegenstand, d. i. der gänzlich unbestimmte Gedanke von\nEtwas überhaupt. Dieser kann nicht das Noumenon heißen; denn ich\nweiß von ihm nicht, was er an sich selbst sei, und habe gar keinen Begriff\nvon ihm, als blos von dem Gegenstande einer sinnlichen Anschauung überhaupt,\nder also für alle Erscheinungen einerlei ist. Ich kann ihn durch\nkeine Kategorien denken; denn diese gilt von der empirischen Anschauung,\num sie unter einen Begriff vom Gegenstande überhaupt zu bringen. Ein\nreiner Gebrauch der Kategorie ist zwar möglich, d. i. ohne Widerspruch,\naber hat gar keine objective Gültigkeit, weil sie auf keine Anschauung geht,\ndie dadurch Einheit des Objects bekommen sollte; denn die Kategorie ist\ndoch eine bloße Function des Denkens, wodurch mir kein Gegenstand gegeben,\nsondern nur, was in der Anschauung gegeben werden mag, gedacht",
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      "quote": "im Worthalten u.s.w. theils aus Ehrliebe, theils aus wohlverstandenem\neigenen Vortheil im gemeinen Wesen entspringen und sich endlich\ndies auch auf die Völker im äußeren Verhältniß gegen einander bis zur\nweltbürgerlichen Gesellschaft erstrecken, ohne daß dabei die moralische\nGrundlage im Menschengeschlechte im mindesten vergrößert werden darf;\nals wozu auch eine Art von neuer Schöpfung (übernatürlicher Einfluß)\nerforderlich sein würde. -Denn wir müssen uns von Menschen in ihren\nFortschritten zum Besseren auch nicht zu viel versprechen, um nicht in den\nSpott des Politikers mit Grunde zu verfallen, der die Hoffnung des ersteren\ngerne für Träumerei eines überspannten Kopfs halten möchte.*)",
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      "quote": "hinhalten läßt, und eine Aufforderung an die Vernunft, das beschwerlichste\naller ihrer Geschäfte, nämlich das der Selbsterkenntniß, aufs neue\nzu übernehmen und einen Gerichtshof einzusetzen, der sie bei ihren gerechten\nAnsprüchen sichere, dagegen aber alle grundlose Anmaßungen nicht\ndurch Machtsprüche, sondern nach ihren ewigen und unwandelbaren Gesetzen\nabfertigen könne; und dieser ist kein anderer als die Kritik der\nreinen Vernunft selbst.\nIch verstehe aber hierunter nicht eine Kritik der Bücher und Systeme,\nsondern die des Vernunftvermögens überhaupt in Ansehung aller Erkenntnisse,\nzu denen sie unabhängig von aller Erfahrung streben\nmag, mithin die Entscheidung der Möglichkeit oder Unmöglichkeit einer\nMetaphysik überhaupt und die Bestimmung sowohl der Quellen, als des\nUmfanges und der Gränzen derselben, alles aber aus Principien.",
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      "quote": "Grundgesetz der reinen praktischen Vernunft.\nHandle so, daß die Maxime deines Willens jederzeit zugleich als\nPrincip einer allgemeinen Gesetzgebung gelten könne.",
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      "page_key": "aa03/108",
      "quote": "Aber der Begriff der Verbindung führt außer dem Begriffe des\nMannigfaltigen und der Synthesis desselben noch den der Einheit desselben\nbei sich. Verbindung ist Vorstellung der synthetischen Einheit des\nMannigfaltigen.*) Die Vorstellung dieser Einheit kann also nicht aus\nder Verbindung entstehen, sie macht vielmehr dadurch, daß sie zur Vorstellung\ndes Mannigfaltigen hinzukommt, den Begriff der Verbindung\nallererst möglich. Diese Einheit, die a priori vor allen Begriffen der Verbindung\nvorhergeht, ist nicht etwa jene Kategorie der Einheit (§ 10); denn\nalle Kategorien gründen sich auf logische Functionen in Urtheilen, in\ndiesen aber ist schon Verbindung, mithin Einheit gegebener Begriffe gedacht.\nDie Kategorie setzt also schon Verbindung voraus. Also müssen\nwir diese Einheit (als qualitative, § 12) noch höher suchen, nämlich in\ndemjenigen, was selbst den Grund der Einheit verschiedener Begriffe in\nUrtheilen, mithin der Möglichkeit des Verstandes sogar in seinem logischen\nGebrauche enthält.\n§ 16.\nVon der ursprünglich=synthetischen Einheit der\nApperception.\nDas: Ich denke, muß alle meine Vorstellungen begleiten können;\ndenn sonst würde etwas in mir vorgestellt werden, was gar nicht gedacht\nwerden könnte, welches eben so viel heißt als: die Vorstellung würde entweder\nunmöglich, oder wenigstens für mich nichts sein. Diejenige Vorstellung,\ndie vor allem Denken gegeben sein kann, heißt Anschauung.\nAlso hat alles Mannigfaltige der Anschauung eine nothwendige Beziehung\nauf das: Ich denke, in demselben Subject, darin dieses Mannigfaltige\nangetroffen wird. Diese Vorstellung aber ist ein Actus der Spontaneität,\nd. i. sie kann nicht als zur Sinnlichkeit gehörig angesehen werden.\nIch nenne sie die reine Apperception, um sie von der empirischen\nzu unterscheiden, oder auch die ursprüngliche Apperception, weil sie\ndasjenige Selbstbewußtsein ist, was, in dem es die Vorstellung: Ich denke,",
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      "quote": "hervorbringt, die alle andere muß begleiten können und in allem Bewußtsein\nein und dasselbe ist, von keiner weiter begleitet werden kann. Ich\nnenne auch die Einheit derselben die transscendentale Einheit des\nSelbstbewußtseins, um die Möglichkeit der Erkenntniß a priori aus ihr\nzu bezeichnen. Denn die mannigfaltigen Vorstellungen, die in einer gewissen\nAnschauung gegeben werden, würden nicht insgesammt meine\nVorstellungen sein, wenn sie nicht insgesammt zu einem Selbstbewußtsein\ngehörten, d. i. als meine Vorstellungen (ob ich mich ihrer gleich nicht als\nsolcher bewußt bin) müssen sie doch der Bedingung nothwendig gemäß\nsein, unter der sie allein in einem allgemeinen Selbstbewußtsein zusammenstehen\nkönnen, weil sie sonst nicht durchgängig mir angehören würden.\nAus dieser ursprünglichen Verbindung läßt sich vieles folgern.\nNämlich diese durchgängige Identität der Apperception eines in der\nAnschauung gegebenen Mannigfaltigen enthält eine Synthesis der Vorstellungen\nund ist nur durch das Bewußtsein dieser Synthesis möglich.\nDenn das empirische Bewußtsein, welches verschiedene Vorstellungen begleitet,\nist an sich zerstreut und ohne Beziehung auf die Identität des\nSubjects. Diese Beziehung geschieht also dadurch noch nicht, daß ich jede\nVorstellung mit Bewußtsein begleite, sondern daß ich eine zu der andern\nhinzusetze und mir der Synthesis derselben bewußt bin. Also nur dadurch,\ndaß ich ein Mannigfaltiges gegebener Vorstellungen in einem\nBewußtsein verbinden kann, ist es möglich, daß ich mir die Identität\ndes Bewußtseins in diesen Vorstellungen selbst vorstelle, d. i. die\nanalytische Einheit der Apperception ist nur unter der Voraussetzung\nirgend einer synthetischen möglich.*) Der Gedanke: diese in der Anschauung",
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      "quote": "gegebene Vorstellungen gehören mir insgesammt zu, heißt demnach\nso viel, als ich vereinige sie in einem Selbstbewußtsein, oder kann sie\nwenigstens darin vereinigen; und ob er gleich selbst noch nicht das Bewußtsein\nder Synthesis der Vorstellungen ist, so setzt er doch die Möglichkeit\nder letzteren voraus, d. i. nur dadurch, daß ich das Mannigfaltige\nderselben in einem Bewußtsein begreifen kann, nenne ich dieselbe insgesammt\nmeine Vorstellungen; denn sonst würde ich ein so vielfärbiges,\nverschiedenes Selbst haben, als ich Vorstellungen habe, deren ich mir bewußt\nbin. Synthetische Einheit des Mannigfaltigen der Anschauungen,\nals a priori gegeben, ist also der Grund der Identität der Apperception\nselbst, die a priori allem meinem bestimmten Denken vorhergeht. Verbindung\nliegt aber nicht in den Gegenständen und kann von ihnen nicht\netwa durch Wahrnehmung entlehnt und in den Verstand dadurch allererst\naufgenommen werden, sondern ist allein eine Verrichtung des Verstandes,\nder selbst nichts weiter ist als das Vermögen, a priori zu verbinden und\ndas Mannigfaltige gegebener Vorstellungen unter Einheit der Apperception\nzu bringen, welcher Grundsatz der oberste im ganzen menschlichen\nErkenntniß ist.\nDieser Grundsatz der nothwendigen Einheit der Apperception ist nun\nzwar selbst identisch, mithin ein analytischer Satz, erklärt aber doch eine\nSynthesis des in einer Anschauung gegebenen Mannigfaltigen als nothwendig,\nohne welche jene durchgängige Identität des Selbstbewußtseins\nnicht gedacht werden kann. Denn durch das Ich als einfache Vorstellung\nist nichts Mannigfaltiges gegeben; in der Anschauung, die davon unterschieden\nist, kann es nur gegeben und durch Verbindung in einem Bewußtsein\ngedacht werden. Ein Verstand, in welchem durch das Selbstbewußtsein\nzugleich alles Mannigfaltige gegeben würde, würde anschauen;\nder unsere kann nur denken und muß in den Sinnen die Anschauung\nsuchen. Ich bin mir also des identischen Selbst bewußt in Ansehung des\nMannigfaltigen der mir in einer Anschauung gegebenen Vorstellungen,\nweil ich sie insgesammt meine Vorstellungen nenne, die eine ausmachen.\nDas ist aber so viel, als daß ich mir einer nothwendigen Synthesis derselben\na priori bewußt bin, welche die ursprüngliche synthetische Einheit\nder Apperception heißt, unter der alle mir gegebene Vorstellungen stehen,\naber unter die sie auch durch eine Synthesis gebracht werden müssen.",
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      "quote": "§ 17.\nDer Grundsatz der synthetischen Einheit der Apperception\nist das oberste Princip alles Verstandesgebrauchs.\nDer oberste Grundsatz der Möglichkeit aller Anschauung in Beziehung\nauf die Sinnlichkeit war laut der transscendentalen Ästhetik: daß alles\nMannigfaltige derselben unter den formalen Bedingungen des Raums\nund der Zeit stehe. Der oberste Grundsatz eben derselben in Beziehung\nauf den Verstand ist: daß alles Mannigfaltige der Anschauung unter Bedingungen\nder ursprünglich=synthetischen Einheit der Apperception stehe.*)\nUnter dem ersteren stehen alle mannigfaltige Vorstellungen der Anschauung,\nso fern sie uns gegeben werden, unter dem zweiten, so fern sie in\neinem Bewußtsein müssen verbunden werden können; denn ohne das\nkann nichts dadurch gedacht oder erkannt werden, weil die gegebene Vorstellungen\nden Actus der Apperception: Ich denke, nicht gemein haben\nund dadurch nicht in einem Selbstbewußtsein zusammengefaßt sein würden.\nVerstand ist, allgemein zu reden, das Vermögen der Erkenntnisse.\nDiese bestehen in der bestimmten Beziehung gegebener Vorstellungen\nauf ein Object. Object aber ist das, in dessen Begriff das Mannigfaltige\neiner gegebenen Anschauung vereinigt ist. Nun erfordert aber\nalle Vereinigung der Vorstellungen Einheit des Bewußtseins in der Synthesis\nderselben. Folglich ist die Einheit des Bewußtseins dasjenige, was\nallein die Beziehung der Vorstellungen auf einen Gegenstand, mithin ihre\nobjective Gültigkeit, folglich daß sie Erkenntnisse werden, ausmacht, und\nworauf folglich selbst die Möglichkeit des Verstandes beruht.\nDas erste reine Verstandeserkenntniß also, worauf sein ganzer übriger\nGebrauch sich gründet, welches auch zugleich von allen Bedingungen der\nsinnlichen Anschauung ganz unabhängig ist, ist nun der Grundsatz der ursprünglichen\nsynthetischen Einheit der Apperception. So ist die bloße\nForm der äußeren sinnlichen Anschauung, der Raum, noch gar keine Erkenntniß;",
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      "quote": "er giebt nur das Mannigfaltige der Anschauung a priori zu\neinem möglichen Erkenntniß. Um aber irgend etwas im Raume zu erkennen,\nz. B. eine Linie, muß ich sie ziehen und also eine bestimmte Verbindung\ndes gegebenen Mannigfaltigen synthetisch zu Stande bringen, so\ndaß die Einheit dieser Handlung zugleich die Einheit des Bewußtseins\n(im Begriffe einer Linie) ist, und dadurch allererst ein Object (ein bestimmter\nRaum) erkannt wird. Die synthetische Einheit des Bewußtseins\nist also eine objective Bedingung aller Erkenntniß, nicht deren ich bloß\nselbst bedarf, um ein Object zu erkennen, sondern unter der jede Anschauung\nstehen muß, um für mich Object zu werden, weil auf andere Art\nund ohne diese Synthesis das Mannigfaltige sich nicht in einem Bewußtsein\nvereinigen würde.\nDieser letztere Satz ist, wie gesagt, selbst analytisch, ob er zwar die\nsynthetische Einheit zur Bedingung alles Denkens macht; denn er sagt\nnichts weiter, als daß alle meine Vorstellungen in irgend einer gegebenen\nAnschauung unter der Bedingung stehen müssen, unter der ich sie allein\nals meine Vorstellungen zu dem identischen Selbst rechnen und also als\nin einer Apperception synthetisch verbunden durch den allgemeinen Ausdruck:\nIch denke, zusammenfassen kann.\nAber dieser Grundsatz ist doch nicht ein Princip für jeden überhaupt\nmöglichen Verstand, sondern nur für den, durch dessen reine Apperception\nin der Vorstellung: Ich bin, noch gar nichts Mannigfaltiges gegeben ist.\nDerjenige Verstand, durch dessen Selbstbewußtsein zugleich das Mannigfaltige\nder Anschauung gegeben würde, ein Verstand, durch dessen Vorstellung\nzugleich die Objecte dieser Vorstellung existirten, würde einen\nbesondern Actus der Synthesis des Mannigfaltigen zu der Einheit des\nBewußtseins nicht bedürfen, deren der menschliche Verstand, der bloß\ndenkt, nicht anschaut, bedarf. Aber für den menschlichen Verstand ist er\ndoch unvermeidlich der erste Grundsatz, so daß er sich sogar von einem\nanderen möglichen Verstande, entweder einem solchen, der selbst anschauete,\noder, wenn gleich eine sinnliche Anschauung, aber doch von anderer Art\nals die im Raume und der Zeit zum Grunde liegend besäße, sich nicht den\nmindesten Begriff machen kann.",
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      "quote": "1) Die Zeit ist kein empirischer Begriff, der irgend von einer Erfahrung\nabgezogen worden. Denn das Zugleichsein oder Aufeinanderfolgen\nwürde selbst nicht in die Wahrnehmung kommen, wenn die Vorstellung\nder Zeit nicht a priori zum Grunde läge. Nur unter deren Voraussetzung\nkann man sich vorstellen: daß einiges zu einer und derselben Zeit (zugleich)\noder in verschiedenen Zeiten (nach einander) sei.\n2) Die Zeit ist eine nothwendige Vorstellung, die allen Anschauungen\nzum Grunde liegt. Man kann in Ansehung der Erscheinungen überhaupt\ndie Zeit selbst nicht aufheben, ob man zwar ganz wohl die Erscheinungen\naus der Zeit wegnehmen kann. Die Zeit ist also a priori gegeben. In ihr\nallein ist alle Wirklichkeit der Erscheinungen möglich. Diese können insgesammt\nwegfallen, aber sie selbst (als die allgemeine Bedingung ihrer\nMöglichkeit) kann nicht aufgehoben werden.",
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      "quote": "Dritter Abschnitt.\nÜbergang\nvon der Metaphysik der Sitten zur Kritik der reinen\npraktischen Vernunft.\nDer Begriff der Freiheit\nist der Schlüssel zur Erklärung der Autonomie des Willens.\nDer Wille ist eine Art von Causalität lebender Wesen, so fern sie\nvernünftig sind, und Freiheit würde diejenige Eigenschaft dieser Causalität\nsein, da sie unabhängig von fremden sie bestimmenden Ursachen\nwirkend sein kann: so wie Naturnothwendigkeit die Eigenschaft der\nCausalität aller vernunftlosen Wesen, durch den Einfluß fremder Ursachen\nzur Thätigkeit bestimmt zu werden.",
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      "quote": "Das größte Problem für die Menschengattung, zu dessen\nAuflösung die Natur ihn zwingt, ist die Erreichung einer allgemein\ndas Recht verwaltenden bürgerlichen Gesellschaft. Da\nnur in der Gesellschaft und zwar derjenigen, die die größte Freiheit, mithin\neinen durchgängigen Antagonism ihrer Glieder und doch die genauste\nBestimmung und Sicherung der Grenzen dieser Freiheit hat, damit sie\nmit der Freiheit anderer bestehen könne, - da nur in ihr die höchste Absicht\nder Natur, nämlich die Entwickelung aller ihrer Anlagen, in der\nMenschheit erreicht werden kann, die Natur auch will, daß sie diesen so wie\nalle Zwecke ihrer Bestimmung sich selbst verschaffen solle: so muß eine\nGesellschaft, in welcher Freiheit unter äußeren Gesetzen im größtmöglichen\nGrade mit unwiderstehlicher Gewalt verbunden angetroffen\nwird, d. i. eine vollkommen gerechte bürgerliche Verfassung, die\nhöchste Aufgabe der Natur für die Menschengattung sein, weil die Natur\nnur vermittelst der Auflösung und Vollziehung derselben ihre übrigen Absichten",
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      "quote": "in der Anschauung gegeben sind, worauf jene angewandt werden könne.\nDenn ohne Anschauung fehlt es aller unserer Erkenntniß an Objecten,\nund sie bleibt alsdann völlig leer. Der Theil der transscendentalen Logik\nalso, der die Elemente der reinen Verstandeserkenntniß vorträgt, und die\nPrincipien, ohne welche überall kein Gegenstand gedacht werden kann, ist\ndie transscendentale Analytik und zugleich eine Logik der Wahrheit. Denn\nihr kann keine Erkenntniß widersprechen, ohne daß sie zugleich allen Inhalt\nverlöre, d. i. alle Beziehung auf irgend ein Object, mithin alle Wahrheit.",
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      "quote": "Erstlich geht der Vernunftschluß nicht auf Anschauungen, um dieselbe\nunter Regeln zu bringen (wie der Verstand mit seinen Kategorien),\nsondern auf Begriffe und Urtheile. Wenn also reine Vernunft auch auf\nGegenstände geht, so hat sie doch auf diese und deren Anschauung keine\nunmittelbare Beziehung, sondern nur auf den Verstand und dessen Urtheile,\nwelche sich zunächst an die Sinne und deren Anschauung wenden,\num diesen ihren Gegenstand zu bestimmen. Vernunfteinheit ist also nicht\nEinheit einer möglichen Erfahrung,sondern von dieser als der Verstandeseinheit\nwesentlich unterschieden. Daß alles, was geschieht, eine Ursache\nhabe, ist gar kein durch Vernunft erkannter und vorgeschriebener Grundsatz.\nEr macht die Einheit der Erfahrung möglich und entlehnt nichts\nvon der Vernunft, welche ohne diese Beziehung auf mögliche Erfahrung,\naus bloßen Begriffen, keine solche synthetische Einheit hätte gebieten\nkönnen.\nZweitens sucht die Vernunft in ihrem logischen Gebrauche die allgemeine\nBedingung ihres Urtheils (des Schlußsatzes), und der Vernunftschluß\nist selbst nichts andres als ein Urtheil vermittelst der Subsumtion\nseiner Bedingung unter eine allgemeine Regel (Obersatz). Da nun diese",
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      "quote": "Welcherlei Inhalts auch die Lehren immer sein mögen, deren öffentlichen\nVortrag die Regierung durch ihre Sanction den obern Facultäten\naufzulegen befugt sein mag, so können sie doch nur als Statute, die von\nihrer Willkür ausgehen, und als menschliche Weisheit, die nicht unfehlbar\nist, angenommen und verehrt werden. Weil indessen die Wahrheit derselben\nihr durchaus nicht gleichgültig sein darf, in Ansehung welcher sie\nder Vernunft (deren Interesse die philosophische Facultät zu besorgen hat)\nunterworfen bleiben müssen, dieses aber nur durch Verstattung völliger\nFreiheit einer öffentlichen Prüfung derselben möglich ist, so wird, weil willkürliche,\nobzwar höchsten Orts sanctionirte, Satzungen mit den durch die\nVernunft als nothwendig behaupteten Lehren nicht so von selbst immer zusammenstimmen\ndürften, erstlich zwischen den obern Facultäten und der\nuntern der Streit unvermeidlich, zweitens aber auch gesetzmäßig sein,\nund dieses nicht blos als Befugniß, sondern auch als Pflicht der letzteren,\nwenn gleich nicht die ganze Wahrheit öffentlich zu sagen, doch darauf bedacht\nzu sein, daß alles, was, so gesagt, als Grundsatz aufgestellt wird,\nwahr sei.",
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      "quote": "Welche sind die Zwecke, die zugleich Pflichten sind?\nSie sind: Eigene Vollkommenheit - fremde Glückseligkeit.\nMan kann diese nicht gegen einander umtauschen und eigene Glückseligkeit\neinerseits mit fremder Vollkommenheit andererseits zu\nZwecken machen, die an sich selbst Pflichten derselben Person wären.",
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      "quote": "Die bestimmende Urtheilskraft hat für sich keine Principien, welche\nBegriffe von Objecten gründen. Sie ist keine Autonomie; denn sie\nsubsumirt nur unter gegebenen Gesetzen, oder Begriffen, als Principien.\nEben darum ist sie auch keiner Gefahr ihrer eigenen Antinomie und keinem\nWiderstreit ihrer Principien ausgesetzt. So war die transscendentale Urtheilskraft,\nwelche die Bedingungen unter Kategorieen zu subsumiren enthielt,\nfür sich nicht nomothetisch; sondern nannte nur die Bedingungen\nder sinnlichen Anschauung, unter welchen einem gegebenen Begriffe,\nals Gesetze des Verstandes, Realität (Anwendung) gegeben werden kann:\nworüber sie niemals mit sich selbst in Uneinigkeit (wenigstens den Principien\nnach) gerathen konnte.\nAllein die reflectirende Urtheilskraft soll unter einem Gesetze subsumiren,\nwelches noch nicht gegeben und also in der That nur ein Princip\nder Reflexion über Gegenstände ist, für die es uns objectiv gänzlich an\neinem Gesetze mangelt, oder an einem Begriffe vom Object, der zum\nPrincip für vorkommende Fälle hinreichend wäre. Da nun kein Gebrauch\nder Erkenntnißvermögen ohne Principien verstattet werden darf, so wird\ndie reflectirende Urtheilskraft in solchen Fällen ihr selbst zum Princip\ndienen müssen: welches, weil es nicht objectiv ist und keinen für die\nAbsicht hinreichenden Erkenntnißgrund des Objects unterlegen kann, als\nbloß subjectives Princip zum zweckmäßigen Gebrauche der Erkenntnißvermögen,\nnämlich über eine Art Gegenstände zu reflectiren, dienen soll.\nAlso hat in Beziehung auf solche Fälle die reflectirende Urtheilskraft ihre\nMaximen und zwar nothwendige zum Behuf der Erkenntniß der Naturgesetze",
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      "quote": "der Begriff dieser Einheit ist die Vorstellung vom Gegenstande = X, den\nich durch die gedachte Prädicate eines Triangels denke.\nAlles Erkenntniß erfordert einen Begriff, dieser mag nun so unvollkommen\noder so dunkel sein, wie er wolle; dieser aber ist seiner Form nach\njederzeit etwas Allgemeines, und was zur Regel dient. So dient der Begriff\nvom Körper nach der Einheit des Mannigfaltigen, welches durch\nihn gedacht wird, unserer Erkenntniß äußerer Erscheinungen zur Regel.\nEine Regel der Anschauungen kann er aber nur dadurch sein, daß er bei\ngegebenen Erscheinungen die nothwendige Reproduction des Mannigfaltigen\nderselben, mithin die synthetische Einheit in ihrem Bewußtsein vorstellt.\nSo macht der Begriff des Körpers bei der Wahrnehmung von\nEtwas außer uns die Vorstellung der Ausdehnung und mit ihr die der\nUndurchdringlichkeit, der Gestalt etc. nothwendig.\nAller Nothwendigkeit liegt jederzeit eine transscendentale Bedingung\nzum Grunde. Also muß ein transscendentaler Grund der Einheit des\nBewußtseins in der Synthesis des Mannigfaltigen aller unserer Anschauungen,\nmithin auch der Begriffe der Objecte überhaupt, folglich auch aller\nGegenstände der Erfahrung angetroffen werden, ohne welchen es unmöglich\nwäre, zu unsern Anschauungen irgend einen Gegenstand zu denken:\ndenn dieser ist nichts mehr als das Etwas, davon der Begriff eine solche\nNothwendigkeit der Synthesis ausdrückt.\nDiese ursprüngliche und transscendentale Bedingung ist nun keine\nandere, als die transscendentale Apperception. Das Bewußtsein\nseiner selbst nach den Bestimmungen unseres Zustandes bei der innern\nWahrnehmung ist blos empirisch, jederzeit wandelbar, es kann kein stehendes\noder bleibendes Selbst in diesem Flusse innrer Erscheinungen geben,\nund wird gewöhnlich der innre Sinn genannt, oder die empirische\nApperception. Das, was nothwendig als numerisch identisch vorgestellt\nwerden soll, kann nicht als ein solches durch empirische Data gedacht\nwerden. Es muß eine Bedingung sein, die vor aller Erfahrung vorhergeht\nund diese selbst möglich macht, welche eine solche transscendentale\nVoraussetzung geltend machen soll.\nNun können keine Erkenntnisse in uns statt finden, keine Verknüpfung\nund Einheit derselben unter einander ohne diejenige Einheit des Bewußtseins,\nwelche vor allen Datis der Anschauungen vorhergeht, und worauf\nin Beziehung alle Vorstellung von Gegenständen allein möglich ist. Dieses\nreine, ursprüngliche, unwandelbare Bewußtsein will ich nun die transscendentale",
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      "quote": "Apperception nennen. Daß sie diesen Namen verdiene,\nerhellt schon daraus: daß selbst die reinste objective Einheit, nämlich die\nder Begriffe a priori (Raum und Zeit), nur durch Beziehung der Anschauungen\nauf sie möglich sei. Die numerische Einheit dieser Apperception\nliegt also a priori allen Begriffen eben so wohl zum Grunde, als die Mannigfaltigkeit\ndes Raumes und der Zeit den Anschauungen der Sinnlichkeit.\nEben diese transscendentale Einheit der Apperception macht aber\naus allen möglichen Erscheinungen, die immer in einer Erfahrung beisammen\nsein können, einen Zusammenhang aller dieser Vorstellungen\nnach Gesetzen. Denn diese Einheit des Bewußtseins wäre unmöglich,\nwenn nicht das Gemüth in der Erkenntniß des Mannigfaltigen sich der\nIdentität der Function bewußt werden könnte, wodurch sie dasselbe synthetisch\nin einer Erkenntniß verbindet. Also ist das ursprüngliche und\nnothwendige Bewußtsein der Identität seiner selbst zugleich ein Bewußtsein\neiner eben so nothwendigen Einheit der Synthesis aller Erscheinungen\nnach Begriffen, d. i. nach Regeln, die sie nicht allein nothwendig reproducibel\nmachen, sondern dadurch auch ihrer Anschauung einen Gegenstand\nbestimmen, d. i. den Begriff von Etwas, darin sie nothwendig zusammenhängen:\ndenn das Gemüth könnte sich unmöglich die Identität seiner\nselbst in der Mannigfaltigkeit seiner Vorstellungen und zwar a priori\ndenken, wenn es nicht die Identität seiner Handlung vor Augen hätte,\nwelche alle Synthesis der Apprehension (die empirisch ist) einer transscendentalen\nEinheit unterwirft und ihren Zusammenhang nach Regeln\na priori zuerst möglich macht. Nunmehr werden wir auch unsere Begriffe\nvon einem Gegenstande überhaupt richtiger bestimmen können. Alle\nVorstellungen haben als Vorstellungen ihren Gegenstand und können\nselbst wiederum Gegenstände anderer Vorstellungen sein. Erscheinungen\nsind die einzigen Gegenstände, die uns unmittelbar gegeben werden können,\nund das, was sich darin unmittelbar auf den Gegenstand bezieht,\nheißt Anschauung. Nun sind aber diese Erscheinungen nicht Dinge an\nsich selbst, sondern selbst nur Vorstellungen, die wiederum ihren Gegenstand\nhaben, der also von uns nicht mehr angeschaut werden kann und\ndaher der nichtempirische, d. i. transscendentale, Gegenstand = X genannt\nwerden mag.\nDer reine Begriff von diesem transscendentalen Gegenstande (der\nwirklich bei allen unsern Erkenntnissen immer einerlei = X ist) ist das,\nwas allen unsern empirischen Begriffen überhaupt Beziehung auf einen",
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      "quote": "Gegenstand, d. i. objective Realität, verschaffen kann. Dieser Begriff\nkann nun gar keine bestimmte Anschauung enthalten und wird also nichts\nanders als diejenige Einheit betreffen, die in einem Mannigfaltigen der\nErkenntniß angetroffen werden muß, so fern es in Beziehung auf einen\nGegenstand steht. Diese Beziehung aber ist nichts anders, als die nothwendige\nEinheit des Bewußtseins, mithin auch der Synthesis des Mannigfaltigen,\ndurch gemeinschaftliche Function des Gemüths, es in einer\nVorstellung zu verbinden. Da nun diese Einheit als a priori nothwendig\nangesehen werden muß (weil die Erkenntniß sonst ohne Gegenstand sein\nwürde), so wird die Beziehung auf einen transscendentalen Gegenstand,\nd. i. die objective Realität unserer empirischen Erkenntniß, auf dem transscendentalen\nGesetze beruhen, daß alle Erscheinungen, so fern uns dadurch\nGegenstände gegeben werden sollen, unter Regeln a priori der synthetischen\nEinheit derselben stehen müssen, nach welchen ihr Verhältniß in der empirischen\nAnschauung allein möglich ist, d. i. daß sie eben sowohl in der\nErfahrung unter Bedingungen der nothwendigen Einheit der Apperception,\nals in der bloßen Anschauung unter den formalen Bedingungen\ndes Raumes und der Zeit stehen müssen, ja daß durch jene jede Erkenntniß\nallererst möglich werde.\n4.\nVorläufige Erklärung der Möglichkeit der Kategorien\nals Erkenntnisse a priori.\nEs ist nur eine Erfahrung, in welcher alle Wahrnehmungen als im\ndurchgängigen und gesetzmäßigen Zusammenhange vorgestellt werden:\neben so wie nur ein Raum und Zeit ist, in welcher alle Formen der Erscheinung\nund alles Verhältniß des Seins oder Nichtseins statt finden.\nWenn man von verschiedenen Erfahrungen spricht, so sind es nur so viel\nWahrnehmungen, so fern solche zu einer und derselben allgemeinen Erfahrung\ngehören. Die durchgängige und synthetische Einheit der Wahrnehmungen\nmacht nämlich gerade die Form der Erfahrung aus, und sie\nist nichts anders, als die synthetische Einheit der Erscheinungen nach Begriffen.\nEinheit der Synthesis nach empirischen Begriffen würde ganz zufällig\nsein, und gründeten diese sich nicht auf einen transscendentalen",
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      "quote": "Grund der Einheit, so würde es möglich sein, daß ein Gewühl von Erscheinungen\nunsere Seele anfüllte, ohne daß doch daraus jemals Erfahrung\nwerden könnte. Alsdann fiele aber auch alle Beziehung der Erkenntniß\nauf Gegenstände weg, weil ihr die Verknüpfung nach allgemeinen\nund nothwendigen Gesetzen mangelte, mithin würde sie zwar gedankenlose\nAnschauung, aber niemals Erkenntniß, also für uns so viel als gar\nnichts sein.\nDie Bedingungen a priori einer möglichen Erfahrung überhaupt\nsind zugleich Bedingungen der Möglichkeit der Gegenstände der Erfahrung.\nNun behaupte ich: die oben angeführte Kategorien sind nichts\nanders, als die Bedingungen des Denkens in einer möglichen\nErfahrung, so wie Raum und Zeit die Bedingungen der Anschauung\nzu eben derselben enthalten. Also sind jene auch Grundbegriffe,\nObjecte überhaupt zu den Erscheinungen zu denken und haben also a priori\nobjective Gültigkeit; welches dasjenige war, was wir eigentlich wissen\nwollten.\nDie Möglichkeit aber, ja sogar die Nothwendigkeit dieser Kategorien\nberuht auf der Beziehung, welche die gesammte Sinnlichkeit und mit ihr auch\nalle mögliche Erscheinungen auf die ursprüngliche Apperception haben, in\nwelcher alles nothwendig den Bedingungen der durchgängigen Einheit des\nSelbstbewußtseins gemäß sein, d. i. unter allgemeinen Functionen der Synthesis\nstehen muß, nämlich der Synthesis nach Begriffen, als worin die\nApperception allein ihre durchgängige und nothwendige Identität a priori\nbeweisen kann. So ist der Begriff einer Ursache nichts anders, als eine\nSynthesis (dessen, was in der Zeitreihe folgt, mit andern Erscheinungen)\nnach Begriffen, und ohne dergleichen Einheit , die ihre Regel a priori\nhat und die Erscheinungen sich unterwirft, würde durchgängige und allgemeine,\nmithin nothwendige Einheit des Bewußtseins in dem Mannigfaltigen\nder Wahrnehmungen nicht angetroffen werden. Diese würden aber\nalsdann auch zu keiner Erfahrung gehören, folglich ohne Object und nichts\nals ein blindes Spiel der Vorstellungen, d. i. weniger als ein Traum sein.\nAlle Versuche, jene reine Verstandesbegriffe von der Erfahrung abzuleiten\nund ihnen einen blos empirischen Ursprung zuzuschreiben, sind\nalso ganz eitel und vergeblich. Ich will davon nichts erwähnen, daß z. E.\nder Begriff einer Ursache den Zug von Nothwendigkeit bei sich führt,\nwelche gar keine Erfahrung geben kann, die uns zwar lehrt, daß auf eine\nErscheinung gewöhnlicher Maßen etwas Andres folge, aber nicht, daß es",
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      "quote": "nothwendig darauf folgen müsse, noch daß a priori und ganz allgemein\ndaraus als einer Bedingung auf die Folge könne geschlossen werden.\nAber jene empirische Regel der Association, die man doch durchgängig\nannehmen muß, wenn man sagt, daß alles in der Reihenfolge der Begebenheiten\ndermaßen unter Regeln stehe, daß niemals etwas geschieht,\nvor welchem nicht etwas vorhergehe, darauf es jederzeit folge: dieses als\nein Gesetz der Natur, worauf beruht es? frage ich, und wie ist selbst diese\nAssociation möglich? Der Grund der Möglichkeit der Association des\nMannigfaltigen, so fern er im Objecte liegt, heißt die Affinität des\nMannigfaltigen. Ich frage also, wie macht ihr euch die durchgängige\nAffinität der Erscheinungen (dadurch sie unter beständigen Gesetzen stehen\nund darunter gehören müssen) begreiflich?\nNach meinen Grundsätzen ist sie sehr wohl begreiflich. Alle mögliche\nErscheinungen gehören als Vorstellungen zu dem ganzen möglichen Selbstbewußtsein.\nVon diesem aber als einer transscendentalen Vorstellung ist\ndie numerische Identität unzertrennlich und a priori gewiß, weil nichts\nin das Erkenntniß kommen kann, ohne vermittelst dieser ursprünglichen\nApperception. Da nun diese Identität nothwendig in der Synthesis\nalles Mannigfaltigen der Erscheinungen, so fern sie empirische Erkenntniß\nwerden soll, hinein kommen muß, so sind die Erscheinungen Bedingungen\na priori unterworfen, welchen ihre Synthesis (der Apprehension) durchgängig\ngemäß sein muß. Nun heißt aber die Vorstellung einer allgemeinen\nBedingung, nach welcher ein gewisses Mannigfaltige (mithin auf\neinerlei Art) gesetzt werden kann, eine Regel und, wenn es so gesetzt\nwerden muß, ein Gesetz. Also stehen alle Erscheinungen in einer durchgängigen\nVerknüpfung nach nothwendigen Gesetzen und mithin in einer\ntransscendentalen Affinität, woraus die empirische die bloße\nFolge ist.\nDaß die Natur sich nach unserm subjectiven Grunde der Apperception\nrichten, ja gar davon in Ansehung ihrer Gesetzmäßigkeit abhängen\nsolle, lautet wohl sehr widersinnisch und befremdlich. Bedenkt man aber,\ndaß diese Natur an sich nichts als ein Inbegriff von Erscheinungen, mithin\nkein Ding an sich, sondern blos eine Menge von Vorstellungen des\nGemüths sei, so wird man sich nicht wundern, sie blos in dem Radicalvermögen\naller unserer Erkenntniß, nämlich der transscendentalen Apperception,\nin derjenigen Einheit zu sehen, um deren Willen allein sie Object\naller möglichen Erfahrung, d. i. Natur, heißen kann; und daß wir auch",
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      "quote": "eben darum diese Einheit a priori, mithin auch als nothwendig erkennen\nkönnen, welches wir wohl müßten unterwegens lassen, wäre sie unabhängig\nvon den ersten Quellen unseres Denkens an sich gegeben. Denn da wüßte\nich nicht, wo wir die synthetische Sätze einer solchen allgemeinen Natureinheit\nhernehmen sollten, weil man sie auf solchen Fall von den Gegenständen\nder Natur selbst entlehnen müßte. Da dieses aber nur empirisch\ngeschehen könnte, so würde daraus keine andere als blos zufällige Einheit\ngezogen werden können, die aber bei weitem an den nothwendigen Zusammenhang\nnicht reicht, den man meint, wenn man Natur nennt.\nDer\nDeduction der reinen Verstandesbegriffe\nDritter Abschnitt.\nVon dem Verhältnisse des Verstandes zu Gegenständen überhaupt\nund der Möglichkeit diese a priori zu erkennen.\nWas wir im vorigen Abschnitte abgesondert und einzeln vortrugen,\nwollen wir jetzt vereinigt und im Zusammenhange vorstellen. Es sind\ndrei subjective Erkenntnißquellen, worauf die Möglichkeit einer Erfahrung\nüberhaupt und Erkenntniß der Gegenstände derselben beruht: Sinn,\nEinbildungskraft und Apperception; jede derselben kann als empirisch,\nnämlich in der Anwendung auf gegebene Erscheinungen, betrachtet\nwerden, alle aber sind auch Elemente oder Grundlagen a priori, welche\nselbst diesen empirischen Gebrauch möglich machen. Der Sinn stellt die\nErscheinungen empirisch in der Wahrnehmung vor, die Einbildungskraft\nin der Association (und Reproduction), die Apperception in\ndem empirischen Bewußtsein der Identität dieser reproductiven Vorstellungen\nmit den Erscheinungen, dadurch sie gegeben waren, mithin in\nder Recognition.\nEs liegt aber der sämmtlichen Wahrnehmung die reine Anschauung\n(in Ansehung ihrer als Vorstellung die Form der inneren Anschauung,\ndie Zeit), der Association die reine Synthesis der Einbildungskraft und\ndem empirischen Bewußtsein die reine Apperception, d. i. die durchgängige\nIdentität seiner selbst bei allen möglichen Vorstellungen, a priori zum\nGrunde.",
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      "quote": "Wollen wir nun den innern Grund dieser Verknüpfung der Vorstellungen\nbis auf denjenigen Punkt verfolgen, in welchem sie alle zusammenlaufen\nmüssen, um darin allererst Einheit der Erkenntniß zu einer\nmöglichen Erfahrung zu bekommen, so müssen wir von der reinen Apperception\nanfangen. Alle Anschauungen sind für uns nichts und gehen uns\nnicht im mindesten etwas an, wenn sie nicht ins Bewußtsein aufgenommen\nwerden können, sie mögen nun direct oder indirect darauf einfließen, und\nnur durch dieses allein ist Erkenntniß möglich. Wir sind uns a priori\nder durchgängigen Identität unserer selbst in Ansehung aller Vorstellungen,\ndie zu unserem Erkenntniß jemals gehören können, bewußt, als einer\nnothwendigen Bedingung der Möglichkeit aller Vorstellungen (weil diese\nin mir doch nur dadurch etwas vorstellen, daß sie mit allem andern zu\neinem Bewußtsein gehören, mithin darin wenigstens müssen verknüpft\nwerden können). Dies Princip steht a priori fest und kann das transscendentale\nPrincip der Einheit alles Mannigfaltigen unserer Vorstellungen\n(mithin auch in der Anschauung) heißen. Nun ist die Einheit\ndes Mannigfaltigen in einem Subject synthetisch: also giebt die reine\nApperception ein Principium der synthetischen Einheit des Mannigfaltigen\nin aller möglichen Anschauung an die Hand.)*",
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      "quote": "Welcherlei Inhalts auch die Lehren immer sein mögen, deren öffentlichen\nVortrag die Regierung durch ihre Sanction den obern Facultäten\naufzulegen befugt sein mag, so können sie doch nur als Statute, die von\nihrer Willkür ausgehen, und als menschliche Weisheit, die nicht unfehlbar\nist, angenommen und verehrt werden. Weil indessen die Wahrheit derselben\nihr durchaus nicht gleichgültig sein darf, in Ansehung welcher sie\nder Vernunft (deren Interesse die philosophische Facultät zu besorgen hat)\nunterworfen bleiben müssen, dieses aber nur durch Verstattung völliger\nFreiheit einer öffentlichen Prüfung derselben möglich ist, so wird, weil willkürliche,\nobzwar höchsten Orts sanctionirte, Satzungen mit den durch die\nVernunft als nothwendig behaupteten Lehren nicht so von selbst immer zusammenstimmen\ndürften, erstlich zwischen den obern Facultäten und der\nuntern der Streit unvermeidlich, zweitens aber auch gesetzmäßig sein,\nund dieses nicht blos als Befugniß, sondern auch als Pflicht der letzteren,\nwenn gleich nicht die ganze Wahrheit öffentlich zu sagen, doch darauf bedacht\nzu sein, daß alles, was, so gesagt, als Grundsatz aufgestellt wird,\nwahr sei.",
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      "quote": "Freiheit und unbedingtes praktisches Gesetz weisen also wechselweise auf einander\nzurück. Ich frage hier nun nicht: ob sie auch in der That verschieden seien, und\nnicht vielmehr ein unbedingtes Gesetz blos das Selbstbewußtsein einer reinen praktischen\nVernunft, diese aber ganz einerlei mit dem positiven Begriffe der Freiheit\nsei; sondern wovon unsere Erkenntniß des unbedingt Praktischen anhebe, ob\nvon der Freiheit, oder dem praktischen Gesetze. Von der Freiheit kann es /: nicht anheben;\ndenn deren können wir uns weder unmittelbar bewußt werden, weil ihr\nerster Begriff negativ ist, noch darauf aus der Erfahrung schließen, denn Erfahrung\ngiebt uns nur das Gesetz der Erscheinungen , mithin den Mechanism der Natur,\ndas gerade Widerspiel der Freiheit, zu erkennen. Also ist es das moralische\nGesetz, dessen wir uns unmittelbar bewußt werden (so bald wir uns Maximen des\nWillens entwerfen), welches sich uns zuerst darbietet und, indem die Vernunft",
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      "quote": "gekommen sein würde, Freiheit in die Wissenschaft einzuführen, wäre nicht das\nSittengesetz und mit ihm praktische Vernunft dazu gekommen und hätte uns diesen\nBegriff nicht aufgedrungen. Aber auch die Erfahrung bestätigt diese Ordnung der\nBegriffe in uns. Setzet, daß jemand von seiner wollüstigen Neigung vorgiebt, sie\nsei, wenn ihm der beliebte Gegenstand und die Gelegenheit dazu vorkämen, für ihn\nganz unwiderstehlich: ob, wenn ein Galgen vor dem Hause , da er diese Gelegenheit\ntrifft, aufgerichtet wäre, um ihn sogleich nach genossener Wollust daran zu knüpfen,\ner alsdann nicht seine Neigung bezwingen würde. Man darf nicht lange rathen,\nwas er antworten würde. Fragt ihn aber, ob, wenn sein Fürst ihm unter Androhung\nderselben unverzögerten Todesstrafe zumuthete, ein falsches Zeugniß wider einen\nehrlichen Mann, den er gerne unter scheinbaren Vorwänden verderben möchte, abzulegen,\nob er da, so groß auch seine Liebe zum Leben sein mag, sie wohl zu überwinden\nfür möglich halte. Ob er es thun würde, oder nicht, wird er vielleicht sich\nnicht getrauen zu versichern; daß es ihm aber möglich sei, muß er ohne Bedenken\neinräumen. Er urtheilt also, daß er etwas kann, darum weil er sich bewußt ist, daß\ner es soll, und erkennt in sich die Freiheit, die ihm sonst ohne das moralische Gesetz",
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      "quote": "nährt, ansehen. Zugleich sind die Blätter zwar Producte des Baums,\nerhalten aber diesen doch auch gegenseitig; denn die wiederholte Entblätterung\nwürde ihn tödten, und sein Wachsthum hängt von ihrer\nWirkung auf den Stamm ab. Der Selbsthülfe der Natur in diesen Geschöpfen\nbei ihrer Verletzung, wo der Mangel eines theils, der zur Erhaltung\nder benachbarten gehörte, von den übrigen ergänzt wird; der\nMißgeburten oder Mißgestalten im Wachsthum, da gewisse Theile wegen\nvorkommender Mängel oder Hindernisse sich auf ganz neue Art formen,\num das, was da ist, zu erhalten und ein anomalisches Geschöpf hervorzubringen:\nwill ich hier nur im vorbeigehen erwähnen, ungeachtet sie\nunter die wundersamsten Eigenschaften organisirter Geschöpfe gehören.\n§ 65.\nDinge als Naturzwecke sind organisirte Wesen.\nNach dem im vorigen § angeführten Charakter muß ein Ding, welches\nals Naturproduct doch zugleich nur als Naturzweck möglich erkannt werden\nsoll, sich zu sich selbst wechselseitig als Ursache und Wirkung verhalten,\nwelches ein etwas uneigentlicher und unbestimmter Ausdruck ist, der einer\nAbleitung von einem bestimmten Begriffe bedarf.\nDie Causalverbindung, sofern sie bloß durch den Verstand gedacht\nwird, ist eine Verknüpfung, die eine Reihe (von Ursachen und Wirkungen)\nausmacht, welche immer abwärts geht; und die Dinge selbst, welche als\nWirkungen andere als Ursache voraussetzen, können von diesen nicht gegenseitig\nzugleich Ursache sein. Diese Causalverbindung nennt man die der\nwirkenden Ursachen ( nexus effectivus ). Dagegen aber kann doch auch\neine Causalverbindung nach einem Vernunftbegriffe (von Zwecken) gedacht\nwerden, welche, wenn man sie als Reihe betrachtete, sowohl abwärts als\naufwärts Abhängigkeit bei sich führen würde, in der das Ding, welches\neinmal als Wirkung bezeichnet ist, dennoch aufwärts den Namen einer\nUrsache desjenigen Dinges verdient, wovon es die Wirkung ist. Im\nPraktischen (nämlich der Kunst) findet man leicht dergleichen Verknüpfung,\nwie z. B. das Haus zwar die Ursache der Gelder ist, die für Miethe eingenommen\nwerden, aber doch auch umgekehrt die Vorstellung von diesem\nmöglichen Einkommen die Ursache der Erbauung des Hauses war. Eine\nsolche Causalverknüpfung wird die der Endursachen ( nexus finalis ) genannt.\nMan könnte die erstere vielleicht schicklicher die Verknüpfung der",
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      "quote": "realen, die zweite der idealen Ursachen nennen, weil bei dieser Benennung\nzugleich begriffen wird, daß es nicht mehr als diese zwei Arten der\nCausalität geben könne.\nZu einem Dinge als Naturzwecke wird nun erstlich erfordert, daß\ndie Theile (ihrem Dasein und der Form nach) nur durch ihre Beziehung\nauf das Ganze möglich sind. Denn das Ding selbst ist ein Zweck, folglich\nunter einem Begriffe oder einer Idee befaßt, die alles, was in ihm enthalten\nsein soll, a priori bestimmen muß. Sofern aber ein Ding nur auf\ndiese Art als möglich gedacht wird, ist es bloß ein kunstwerk, d. i. das\nProduct einer von der Materie (den Theilen) desselben unterschiedenen vernünftigen\nUrsache, deren Causalität (in Herbeischaffung und Verbindung\nder Theile) durch ihre Idee von einem dadurch möglichen Ganzen (mithin\nnicht durch die Natur außer ihm) bestimmt wird.\nSoll aber ein Ding als Naturproduct in sich selbst und seiner innern\nMöglichkeit doch eine Beziehung auf Zwecke enthalten, d. i. nur als Naturzweck\nund ohne die Causalität der Begriffe von vernünftigen Wesen außer\nihm möglich sein: so wird zweitens dazu erfordert: daß die Theile desselben\nsich dadurch zur Einheit eines Ganzen verbinden, daß sie von einander\nwechselseitig Ursache und Wirkung ihrer Form sind. Denn auf\nsolche Weise ist es allein möglich, daß umgekehrt (wechselseitig) die Idee\ndes Ganzen wiederum die Form und Verbindung aller Theile bestimme:\nnicht als Ursache - denn da wäre es ein Kunstproduct -, sondern als\nErkenntnißgrund der systematischen Einheit der Form und Verbindung\nalles Mannigfaltigen, was in der gegebenen Materie enthalten ist, für\nden, der es beurtheilt.\nZu einem Körper also, der an sich und seiner innern Möglichkeit nach\nals Naturzweck beurtheilt werden soll, wird erfordert, daß die Theile\ndesselben einander insgesammt ihrer Form sowohl als Verbindung nach\nwechselseitig und so ein Ganzes aus eigener Causalität hervorbringen,\ndessen Begriff wiederum umgekehrt (in einem Wesen, welches die einem\nsolchen Product angemessene Causalität nach Begriffen besäße) Ursache von\ndemselben nach einem Princip sei, folglich die Verknüpfung der wirkenden\nUrsachen zugleich als Wirkung durch Endursachen beurtheilt\nwerden könnte.\nIn einem solchen Producte der Natur wird ein jeder Theil so, wie\ner nur durch alle übrige da ist, auch als um der andern und des\nganzen Willen existirend, d. i. als Werkzeug (Organ) gedacht: welches",
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      "quote": "aber nicht genug ist (denn er könnte auch Werkzeug der Kunst sein und\nso nur als Zweck überhaupt möglich vorgestellt werden); sondern als ein\ndie andern Theile (folglich jeder den andern wechselseitig) hervorbringendes\nOrgan, dergleichen kein werkzeug der Kunst, sondern nur der\nallen Stoff zu Werkzeugen (selbst denen der Kunst) liefernden Natur sein\nkann: und nur dann und darum wird ein solches Product, als organisirtes\nund sich selbst organisirendes Wesen, ein Naturzweck genannt\nwerden können.\nIn einer Uhr ist ein Theil das Werkzeug der Bewegung der andern,\naber nicht ein Rad die wirkende Ursache der Hervorbringung des andern;\nein Theil ist zwar um des andern Willen, aber nicht durch denselben da.\nDaher ist auch die hervorbringende Ursache derselben und ihrer Form\nnicht in der Natur (dieser Materie), sondern außer ihr in einem Wesen,\nwelches nach Ideen eines durch seine Causalität möglichen Ganzen wirken\nkann, enthalten. Daher bringt auch nicht ein Rad in der Uhr das andere,\nnoch weniger eine Uhr andere Uhren hervor, so daß sie andere Materie\ndazu benutzte (sie organisirte); daher ersetzt sie auch nicht von selbst die\nihr entwandten Theile, oder vergütet ihren Mangel in der ersten Bildung\ndurch den Beitritt der übrigen, oder bessert sich etwa selbst aus, wenn sie\nin Unordnung gerathen ist: welches alles wir dagegen von der organisirten\nNatur erwarten können. - Ein organisirtes Wesen ist also nicht bloß\nMaschine: denn die hat lediglich bewegende Kraft; sondern es besitzt\nin sich bildende Kraft und zwar eine solche, die es den Materien mittheilt,\nwelche sie nicht haben (sie organisirt): also eine sich fortpflanzende\nbildende Kraft, welche durch das Bewegungsvermögen allein (den\nMechanism) nicht erklärt werden kann.\nMan sagt von der Natur und ihrem Vermögen in organisirten\nProducten bei weitem zu wenig, wenn man dieses ein Analogon der\nKunst nennt; denn da denkt man sich den Künstler (ein vernünftiges\nWesen) außer ihr. Sie organisirt sich vielmehr selbst und in jeder Species\nihrer organisirten Producte, zwar nach einerlei Exemplar im Ganzen,\naber doch auch mit schicklichen Abweichungen, die die Selbsterhaltung nach\nden Umständen erfordert. Näher tritt man vielleicht dieser unerforschlichen\nEigenschaft, wenn man sie ein Analogon des Lebens nennt: aber da\nmuß man entweder die Materie als bloße Materie mit einer Eigenschaft\n(Hylozoism) begaben, die ihrem Wesen widerstreitet; oder ihr ein fremdartiges\nmit ihr in Gemeinschaft stehendes Princip (eine Seele) beigesellen:",
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      "quote": "wozu man aber, wenn ein solches Product ein Naturproduct sein\nsoll, organisirte Materie als Werkzeug jener Seele entweder schon voraussetzt\nund jene also nicht im mindesten begreiflicher macht, oder die\nSeele zur Künstlerin dieses Bauwerks machen und so das Product der\nNatur (der körperlichen) entziehen muß. Genau zu reden, hat also die\nOrganisation der Natur nichts Analogisches mit irgend einer Causalität,\ndie wir kennen*.. Schönheit der Natur, weil sie den Gegenständen nur in\nBeziehung auf die Reflexion über die äußere Anschauung derselben,\nmithin nur der Form der Oberfläche wegen beigelegt wird, kann mit\nRecht ein Analogon der Kunst genannt werden. Aber innere Naturvollkommenheit,\nwie sie diejenigen Dinge besitzen, welche nur als\nNaturzwecke möglich sind und darum organisirte Wesen heißen, ist nach\nkeiner Analogie irgend eines uns bekannten physischen, d. i. Naturvermögens,\nja, da wir selbst zur Natur im weitesten Verstande gehören, selbst\nnicht einmal durch eine genau angemessene Analogie mit menschlicher\nKunst denkbar und erklärlich.\nDer Begriff eines Dinges, als an sich Naturzwecks, ist also kein\nconstitutiver Begriff des Verstandes oder der Vernunft, kann aber doch\nein regulativer Begriff für die reflectirende Urtheilskraft sein, nach einer\nentfernten Analogie mit unserer Causalität nach Zwecken überhaupt die\nNachforschung über Gegenstände dieser Art zu leiten und über ihren\nobersten Grund nachzudenken; das letztere zwar nicht zum Behuf der\nKenntniß der Natur, oder jenes Urgrundes derselben, sondern vielmehr\neben desselben praktischen Vernunftvermögens in uns, mit welchem wir\ndie Ursache jener Zweckmäßigkeit in Analogie betrachteten.\nOrganisirte Wesen sind also die einzigen in der Natur, welche, wenn\nman sie auch für sich und ohne ein Verhältniß auf andere Dinge betrachtet,\ndoch nur als Zwecke derselben möglich gedacht werden müssen, und",
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      "quote": "die also zuerst dem Begriffe eines Zwecks, der nicht ein praktischer,\nsondern Zweck der Natur ist, objective Realität und dadurch für die\nNaturwissenschaft den Grund zu einer Teleologie, d. i. einer Beurtheilungsart\nihrer Objecte nach einem besondern Princip, verschaffen, dergleichen\nman in sie einzuführen (weil man die Möglichkeit einer solchen Art\nCausalität gar nicht a priori einsehen kann) sonst schlechterdings nicht berechtigt\nsein würde.\n§ 66.\nVom Princip der Beurtheilung der innern Zweckmäßigkeit\nin organisirten Wesen.\nDieses Princip, zugleich die Definition derselben, heißt: ein\norganisirtes Product der Natur ist das, in welchem alles\nZweck und wechselseitig auch Mittel ist. Nichts in ihm ist umsonst,\nzwecklos, oder einem blinden Naturmechanism zuzuschreiben.\nDieses Princip ist zwar seiner Veranlassung nach von Erfahrung\nabzuleiten, nämlich derjenigen, welche methodisch angestellt wird und Beobachtung\nheißt; der Allgemeinheit und Nothwendigkeit wegen aber, die\nes von einer solchen Zweckmäßigkeit aussagt, kann es nicht bloß auf Erfahrungsgründen\nberuhen, sondern muß irgend ein Princip a priori, wenn\nes gleich bloß regulativ wäre, und jene Zwecke allein in der Idee des Beurtheilenden\nund nirgend in einer wirkenden Ursache lägen, zum Grunde\nhaben. Man kann daher obgenanntes Princip eine Maxime der Beurtheilung\nder innern Zweckmäßigkeit organisirter Wesen nennen.\nDaß die Zergliederer der Gewächse und Thiere, um ihre Structur\nzu erforschen und die Gründe einsehen zu können, warum und zu welchem\nEnde solche Theile, warum eine solche Lage und Verbindung der Theile\nund gerade diese innere Form ihnen gegeben worden, jene Maxime: daß\nnichts in einem solchen Geschöpf umsonst sei, als unumgänglich nothwendig\nannehmen und sie eben so, als den Grundsatz der allgemeinen\nNaturlehre: daß nichts von ungefähr geschehe, geltend machen, ist\nbekannt. In der That können sie sich auch von diesem teleologischen\nGrundsatze eben so wenig lossagen, als von dem allgemeinen physischen,\nweil, so wie bei Verlassung des letzteren gar keine Erfahrung überhaupt,\nso bei der des ersteren Grundsatzes kein Leitfaden für die Beobachtung\neiner Art von Naturdingen, die wir einmal teleologisch unter dem Begriffe\nder Naturzwecke gedacht haben, übrig bleiben würde.",
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      "quote": "Von der Verknüpfung der Gesetzgebungen des Verstandes\nund der Vernunft durch die Urtheilskraft.\nDer Verstand ist a priori gesetzgebend für die Natur, als Object der\nSinne, zu einem theoretischen Erkenntniß derselben in einer möglichen\nErfahrung. Die Vernunft ist a priori gesetzgebend für die Freiheit und\nihre eigene Causalität, als das Übersinnliche in dem Subjecte, zu einem\nunbedingt=praktischen Erkenntniß. Das Gebiet des Naturbegriffs unter\nder einen und das des Freiheitsbegriffs unter der anderen Gesetzgebung\nsind gegen allen wechselseitigen Einfluß, den sie für sich (ein jedes nach\nseinen Grundgesetzen) auf einander haben könnten, durch die große Kluft,\nwelche das Übersinnliche von den Erscheinungen trennt, gänzlich abgesondert.\nDer Freiheitsbegriff bestimmt nichts in Ansehung der theoretischen\nErkenntniß der Natur; der Naturbegriff eben sowohl nichts in Ansehung\nder praktischen Gesetze der Freiheit: und es ist in sofern nicht möglich,\neine Brücke von einem Gebiete zu dem andern hinüberzuschlagen.\nAllein wenn die Bestimmungsgründe der Causalität nach dem Freiheitsbegriffe\n(und der praktischen Regel, die er enthält) gleich nicht in der Natur\nbelegen sind, und das Sinnliche das Übersinnliche im Subjecte nicht\nbestimmen kann: so ist dieses doch umgekehrt (zwar nicht in Ansehung des\nErkenntnisses der Natur, aber doch der Folgen aus dem ersteren auf die\nletztere) möglich und schon in dem Begriffe einer Causalität durch Freiheit",
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      "quote": "das Recht eines Fremdlings, seiner Ankunft auf dem Boden eines\nandern wegen von diesem nicht feindselig behandelt zu werden. Dieser\nkann ihn abweisen, wenn es ohne seinen Untergang geschehen kann, so\nlange er aber auf seinem Platz sich friedlich verhält, ihm nicht feindlich\nbegegnen. Es ist kein Gastrecht, worauf dieser Anspruch machen kann\n(wozu ein besonderer wohlthätiger Vertrag erfordert werden würde, ihn\nauf eine gewisse Zeit zum Hausgenossen zu machen), sondern ein Besuchsrecht,\nwelches allen Menschen zusteht, sich zur Gesellschaft anzubieten\nvermöge des Rechts des gemeinschaftlichen Besitzes der Oberfläche\nder Erde, auf der als Kugelfläche sie sich nicht ins Unendliche zerstreuen\nkönnen, sondern endlich sich doch neben einander dulden müssen, ursprünglich\naber niemand an einem Orte der Erde zu sein mehr Recht hat,\nals der Andere. - Unbewohnbare Theile dieser Oberfläche, das Meer und\ndie Sandwüsten, trennen diese Gemeinschaft, doch so, daß das Schiff,\noder das Kameel (das Schiff der Wüste) es möglich machen, über diese\nherrenlose Gegenden sich einander zu nähern und das Recht der Oberfläche,\nwelches der Menschengattung gemeinschaftlich zukommt, zu einem\nmöglichen Verkehr zu benutzen. Die Unwirthbarkeit der Seeküsten (z. B.\nder Barbaresken), Schiffe in nahen Meeren zu rauben, oder gestrandete\nSchiffsleute zu Sklaven zu machen, oder die der Sandwüsten (der arabischen\nBeduinen), die Annäherung zu den nomadischen Stämmen als ein\nRecht anzusehen, sie zu plündern, ist also dem Naturrecht zuwider, welches\nHospitalitätsrecht aber, d. i. die Befugniß der fremden Ankömmlinge, sich\nnicht weiter erstreckt, als auf die Bedingungen der Möglichkeit, einen Verkehr\nmit den alten Einwohnern zu versuchen. - Auf diese Art können entfernte",
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      "quote": "Was aber das Erkenntniß der bloßen Form nach (mit Beiseitesetzung\nalles Inhalts) betrifft, so ist eben so klar: daß eine Logik, so fern sie die\nallgemeine und nothwendige Regeln des Verstandes vorträgt, eben in\ndiesen Regeln Kriterien der Wahrheit darlegen müsse. Denn was diesen\nwiderspricht, ist falsch, weil der Verstand dabei seinen allgemeinen Regeln\ndes Denkens, mithin sich selbst widerstreitet. Diese Kriterien aber betreffen\nnur die Form der Wahrheit, d. i. des Denkens überhaupt, und sind\nso fern ganz richtig, aber nicht hinreichend. Denn obgleich eine Erkenntniß\nder logischen Form völlig gemäß sein möchte, d. i. sich selbst nicht\nwiderspräche, so kann sie doch noch immer dem Gegenstande widersprechen.\nAlso ist das blos logische Kriterium der Wahrheit, nämlich die Übereinstimmung\neiner Erkenntniß mit den allgemeinen und formalen Gesetzen\ndes Verstandes und der Vernunft, zwar die conditio sine qua non , mithin\ndie negative Bedingung aller Wahrheit; weiter aber kann die Logik\nnicht gehen, und den Irrthum, der nicht die Form, sondern den Inhalt\ntrifft, kann die Logik durch keinen Probirstein entdecken.",
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      "quote": "bloße Form des Erkenntnisses, so sehr sie auch mit logischen Gesetzen übereinstimmen\nmag, noch lange nicht hinreicht, materielle (objective) Wahrheit\ndem Erkenntnisse darum auszumachen, so kann sich niemand blos mit\nder Logik wagen, über Gegenstände zu urtheilen und irgend etwas zu behaupten,\nohne von ihnen vorher gegründete Erkundigung außer der Logik",
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      "quote": "kann diese Vollständigkeit einer Wissenschaft nicht auf den Überschlag\neines blos durch Versuche zu Stande gebrachten Aggregats mit Zuverlässigkeit\nangenommen werden; daher ist sie nur vermittelst einer Idee des\nGanzen der Verstandeserkenntniß a priori und durch die daraus bestimmte\nAbtheilung der Begriffe, welche sie ausmachen, mithin nur durch\nihren Zusammenhang in einem System möglich. Der reine Verstand\nsondert sich nicht allein von allem Empirischen, sondern sogar von\naller Sinnlichkeit völlig aus. Er ist also eine für sich selbst beständige,\nsich selbst gnugsame und durch keine äußerlich hinzukommende Zusätze zu\nvermehrende Einheit. Daher wird der Inbegriff seiner Erkenntniß ein\nunter einer Idee zu befassendes und zu bestimmendes System ausmachen,\ndessen Vollständigkeit und Articulation zugleich einen Probirstein der\nRichtigkeit und Ächtheit aller hineinpassenden Erkenntnißstücke abgeben",
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      "quote": "1) der Raum ist kein empirischer Begriff, der von äußeren Erfahrungen\nabgezogen worden. Denn damit gewisse Empfindungen auf etwas\naußer mir bezogen werden (d. i. auf etwas in einem andern Orte des\nRaumes, als darin ich mich befinde), imgleichen damit ich sie als außer\neinander, mithin nicht blos verschieden, sondern als in verschiedenen Orten\nvorstellen könne, dazu muß die Vorstellung des Raumes schon zum Grunde\nliegen. Demnach kann die Vorstellung des Raumes nicht aus den Verhältnissen\nder äußern Erscheinung durch Erfahrung erborgt sein, sondern\ndiese äußere Erfahrung ist selbst nur durch gedachte Vorstellung allererst\nmöglich.\n2) Der Raum ist eine nothwendige Vorstellung a priori, die allen\näußeren Anschauungen zum Grunde liegt. Man kann sich niemals eine\nVorstellung davon machen, daß kein Raum sei, ob man sich gleich ganz\nwohl denken kann, daß keine Gegenstände darin angetroffen werden. Er\nwird also als die Bedingung der Möglichkeit der Erscheinungen und nicht\nals eine von ihnen abhängende Bestimmung angesehen und ist eine Vorstellung\na priori, die nothwendiger weise äußeren Erscheinungen zum\nGrunde liegt.",
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      "quote": "einem begehrten Objecte) und zugleich doch Bestimmung der Willkür durch\ndie bloße allgemeine gesetzgebende Form, deren eine Maxime fähig sein\nmuß, besteht das alleinige Princip der Sittlichkeit. Jene Unabhängigkeit\naber ist Freiheit im negativen, diese eigene Gesetzgebung aber\nder reinen und als solche praktischen Vernunft ist Freiheit im positiven\nVerstande. Also drückt das moralische Gesetz nichts anders aus, als die\nAutonomie der reinen praktischen Vernunft, d. i. der Freiheit, und diese\nist selbst die formale Bedingung aller Maximen, unter der sie allein mit",
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      "quote": "für die einzig mögliche Erkenntnißart der Dinge, mithin unsre Anschauung\nin Raum und Zeit für die allein mögliche Anschauung, unsern discursiven\nVerstand aber für das Urbild von jedem möglichen Verstande\nausgeben wollten, mithin Principien der Möglichkeit der Erfahrung für\nallgemeine Bedingungen der Dinge an sich selbst wollten gehalten wissen.\nUnsere Principien, welche den Gebrauch der Vernunft blos auf mögliche\nErfahrung einschränken, könnten demnach selbst transscendent\nwerden und die Schranken unsrer Vernunft für Schranken der Möglichkeit\nder Dinge selbst ausgeben, wie davon Humes Dialogen zum Beispiel\ndienen können, wenn nicht eine sorgfältige Kritik die Grenzen unserer Vernunft\nauch in Ansehung ihres empirischen Gebrauchs bewachte und ihren",
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      "quote": "die Gründung eines Charakters aber ist absolute Einheit des innern Princips\ndes Lebenswandels überhaupt. - Auch sagt man: daß Poeten keinen\nCharakter haben, z. B. ihre besten Freunde zu beleidigen, ehe sie einen\nwitzigen Einfall aufgäben; oder daß er bei Hofleuten, die sich in alle Formen\nfügen müssen, gar nicht zu suchen sei, und daß es bei Geistlichen, die\ndem Herrn des Himmels, zugleich aber auch den Herren der Erde in einerlei\nStimmung den Hof machen, mit der Festigkeit des Charakters nur\nmißlich bestellt sei, daß also einen inneren (moralischen) Charakter zu\nhaben wohl nur ein frommer Wunsch sei und bleiben werde. Vielleicht\naber sind wohl gar die Philosophen daran schuld: dadurch daß sie diesen\nBegriff noch nie abgesondert in ein gnugsam helles Licht gesetzt und\ndie Tugend nur in Bruchstücken, aber nie ganz in ihrer schönen Gestalt\nvorstellig und für alle Menschen interessant zu machen gesucht haben.\nMit einem Worte: Wahrhaftigkeit im Inneren des Geständnisses\nvor sich selbst und zugleich im Betragen gegen jeden Anderen, sich zur\nobersten Maxime gemacht, ist der einzige Beweis des Bewußtseins eines\nMenschen, daß er einen Charakter hat; und da diesen zu haben das Minimum\nist, was man von einem vernünftigen Menschen fordern kann, zugleich\naber auch das Maximum des inneren Werths (der Menschenwürde):\nso muß, ein Mann von Grundsätzen zu sein (einen bestimmten Charakter\nzu haben), der gemeinsten Menschenvernunft möglich und dadurch dem\ngrößten Talent der Würde nach überlegen sein.",
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      "quote": "ja selbst seinen eigenen Zwecken, sondern als Zweck an sich selbst zu schätzen,\nd. i. er besitzt eine Würde (einen absoluten innern Werth), wodurch\ner allen andern vernünftigen Weltwesen Achtung für ihn abnöthigt, sich\nmit jedem Anderen dieser Art messen und auf den Fuß der Gleichheit\nschätzen kann.\nDie Menschheit in seiner Person ist das Object der Achtung, die er\nvon jedem andern Menschen fordern kann; deren er aber auch sich nicht\nverlustig machen muß. Er kann und soll sich also nach einem kleinen sowohl\nals großen Maßstabe schätzen, nachdem er sich als Sinnenwesen\n(seiner thierischen Natur nach), oder als intelligibles Wesen (seiner moralischen\nAnlage nach) betrachtet. Da er sich aber nicht blos als Person",
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      "page_key": "aa07/091",
      "quote": "Welchen Ertrag wird der Fortschritt zum Besseren dem\nMenschengeschlecht abwerfen?\nNicht ein immer wachsendes Quantum der Moralität in der Gesinnung,\nsondern Vermehrung der Producte ihrer Legalität in pflichtmäßigen\nHandlungen, durch welche Triebfeder sie auch veranlaßt sein\nmögen; d. i. in den guten Thaten der Menschen, die immer zahlreicher\nund besser ausfallen werden, also in den Phänomenen der sittlichen Beschaffenheit\ndes Menschengeschlechts, wird der Ertrag (das Resultat) der\nBearbeitung desselben zum Besseren allein gesetzt werden können. -Denn\nwir haben nur empirische Data (Erfahrungen), worauf wir diese Vorhersagung\ngründen: nämlich auf die physische Ursache unserer Handlungen,\nin sofern sie geschehen, die also selbst Erscheinungen sind, nicht die moralische,\nwelche den Pflichtbegriff von dem enthält, was geschehen sollte, und\nder allein rein, a priori, aufgestellt werden kann.",
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      "quote": "Princip des Willens ausmacht, mithin zum allgemeinen praktischen Gesetz\ndienen kann. Der Grund dieses Princips ist: die vernünftige Natur\nexistirt als Zweck an sich selbst. So stellt sich nothwendig der Mensch\nsein eignes Dasein vor; so fern ist es also ein subjectives Princip menschlicher\nHandlungen. So stellt sich aber auch jedes andere vernünftige Wesen\nsein Dasein zufolge eben desselben Vernunftgrundes, der auch für mich\ngilt, vor *); also ist es zugleich ein objectives Princip, woraus als einem\nobersten praktischen Grunde alle Gesetze des Willens müssen abgeleitet\nwerden können. Der praktische Imperativ wird also folgender sein:\nHandle so, daß du die Menschheit sowohl in deiner Person, als\nin der Person eines jeden andern jederzeit zugleich als Zweck,\nniemals bloß als Mittel brauchst. Wir wollen sehen, ob sich dieses",
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      "page_key": "aa04/162",
      "quote": "des Denkens eines Mannigfaltigen überhaupt. Durch eine reine\nKategorie nun, in welcher von aller Bedingung der sinnlichen Anschauung\nals der einzigen, die uns möglich ist, abstrahirt wird, wird also kein Object\nbestimmt, sondern nur das Denken eines Objects überhaupt nach verschiedenen\nmodis ausgedrückt. Nun gehört zum Gebrauche eines Begriffs\nnoch eine Function der Urtheilskraft, worauf ein Gegenstand unter ihm\nsubsumirt wird, mithin die wenigstens formale Bedingung, unter der etwas\nin der Anschauung gegeben werden kann. Fehlt diese Bedingung der Urtheilskraft\n(Schema), so fällt alle Subsumtion weg; denn es wird nichts\ngegeben, was unter den Begriff subsumirt werden könne. Der blos transscendentale\nGebrauch also der Kategorien ist in der That gar kein Gebrauch\nund hat keinen bestimmten, oder auch nur der Form nach bestimmbaren\nGegenstand. Hieraus folgt, daß die reine Kategorie auch zu keinem synthetischen\nGrundsatze a priori zulange, und daß die Grundsätze des reinen\nVerstandes nur von empirischem, niemals aber von transscendentalem\nGebrauche sind, über das Feld möglicher Erfahrung hinaus aber es überall\nkeine synthetische Grundsätze a priori geben könne.\nEs kann daher rathsam sein, sich also auszudrücken: die reine Kategorien\nohne formale Bedingungen der Sinnlichkeit haben blos transscendentale\nBedeutung, sind aber von keinem transscendentalen Gebrauch,\nweil dieser an sich selbst unmöglich ist, indem ihnen alle Bedingungen\nirgend eines Gebrauchs (in Urtheilen) abgehen, nämlich die formale Bedingungen\nder Subsumtion irgend eines angeblichen Gegenstandes unter\ndiese Begriffe. Da sie also (als blos reine Kategorien) nicht von empirischem\nGebrauche sein sollen und von transscendentalem nicht sein können,\nso sind sie von gar keinem Gebrauche, wenn man sie von aller Sinnlichkeit\nabsondert, d. i. sie können auf gar keinen angeblichen Gegenstand angewandt\nwerden; vielmehr sind sie blos die reine Form des Verstandesgebrauchs\nin Ansehung der Gegenstände überhaupt und des Denkens, ohne",
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      "occurrence_id": "OCC-c67a2cc0a4dc9843",
      "page_key": "aa04/375",
      "quote": "ich dagegen zeige zuerst: daß der Raum (und eben so die Zeit, auf welche\nBerkeley nicht Acht hatte) sammt allen seinen Bestimmungen a priori\nvon uns erkannt werden könne, weil er sowohl als die Zeit uns vor aller\nWahrnehmung oder Erfahrung als reine Form unserer Sinnlichkeit beiwohnt\nund alle Anschauung derselben, mithin auch alle Erscheinungen\nmöglich macht. Hieraus folgt: daß, da Wahrheit auf allgemeinen und\nnothwendigen Gesetzen als ihren Kriterien beruht, die Erfahrung bei\nBerkeley keine Kriterien der Wahrheit haben könne, weil den Erscheinungen\nderselben (von ihm) nichts a priori zum Grunde gelegt ward,\nworaus denn folgte, daß sie nichts als lauter Schein sei, dagegen bei uns\nRaum und Zeit (in Verbindung mit den reinen Verstandesbegriffen)",
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      "quote": "Wenn ich von aller Materie des öffentlichen Rechts (nach den verschiedenen\nempirisch=gegebenen Verhältnissen der Menschen im Staat oder\nauch der Staaten unter einander), so wie es sich die Rechtslehrer gewöhnlich\ndenken, abstrahire, so bleibt mir noch die Form der Publicität\nübrig, deren Möglichkeit ein jeder Rechtsanspruch in sich enthält, weil ohne\njene es keine Gerechtigkeit (die nur als öffentlich kundbar gedacht\nwerden kann), mithin auch kein Recht, das nur von ihr ertheilt wird, geben\nwürde.\nDiese Fähigkeit der Publicität muß jeder Rechtsanspruch haben, und\nsie kann also, da es sich ganz leicht beurtheilen läßt, ob sie in einem vorkommenden\nFalle statt finde, d. i. ob sie sich mit den Grundsätzen des\nHandelnden vereinigen lasse oder nicht, ein leicht zu brauchendes, a priori\nin der Vernunft anzutreffendes Kriterium abgeben, im letzteren Fall die\nFalschheit (Rechtswidrigkeit) des gedachten Anspruchs ( praetensio iuris )\ngleichsam durch ein Experiment der reinen Vernunft sofort zu erkennen.",
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      "page_key": "aa03/524",
      "quote": "Ich nehme an, daß es wirklich reine moralische Gesetze gebe, die völlig\na priori (ohne Rücksicht auf empirische Bewegungsgründe, d. i. Glückseligkeit)\ndas Thun und Lassen, d. i. den Gebrauch der Freiheit eines vernünftigen\nWesens überhaupt, bestimmen, und daß diese Gesetze schlechterdings\n(nicht bloß hypothetisch, unter Voraussetzung anderer empirischen\nZwecke) gebieten und also in aller Absicht nothwendig seien. Diesen\nSatz kann ich mit Recht voraussetzen, nicht allein indem ich mich auf die\nBeweise der aufgeklärtesten Moralisten, sondern auf das sittliche Urtheil\neines jeden Menschen berufe, wenn er sich ein dergleichen Gesetz deutlich\ndenken will.\nDie reine Vernunft enthält also zwar nicht in ihrem speculativen,\naber doch in einem gewissen praktischen, nämlich dem moralischen, Gebrauche\nPrincipien der Möglichkeit der Erfahrung, nämlich solcher\nHandlungen, die den sittlichen Vorschriften gemäß in der Geschichte des\nMenschen anzutreffen sein könnten. Denn da sie gebietet, daß solche geschehen\nsollen, so müssen sie auch geschehen können, und es muß also eine\nbesondere Art von systematischer Einheit, nämlich die moralische, möglich\nsein, indessen daß die systematische Natureinheit nach speculativen\nPrincipien der Vernunft nicht bewiesen werden konnte, weil die Vernunft\nzwar in Ansehung der Freiheit überhaupt, aber nicht in Ansehung\nder gesammten Natur Causalität hat, und moralische Vernunftprincipien\nzwar freie Handlungen, aber nicht Naturgesetze hervorbringen können.\nDemnach haben die Principien der reinen Vernunft in ihrem praktischen,\nnamentlich aber dem moralischen Gebrauche objective Realität.",
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      "quote": "Die Zweckmäßigkeit der Natur ist also ein besonderer Begriff a\npriori, der lediglich in der reflectirenden Urtheilskraft seinen Ursprung\nhat. Denn den Naturproducten kann man so etwas als Beziehung der\nNatur an ihnen auf Zwecke nicht beilegen, sondern diesen Begriff nur\nbrauchen, um über sie in Ansehung der Verknüpfung der Erscheinungen\nin ihr, die nach empirischen Gesetzen gegeben ist, zu reflectiren. Auch ist\ndieser Begriff von der praktischen Zweckmäßigkeit (der menschlichen Kunst\noder auch der Sitten) ganz unterschieden, ob er zwar nach einer Analogie\nmit derselben gedacht wird.\nV\nDas Princip der formalen Zweckmäßigkeit der Natur ist\nein transscendentales Princip der Urtheilskraft.\nEin transscendentales Princip ist dasjenige, durch welches die allgemeine\nBedingung a priori vorgestellt wird, unter der allein Dinge Objecte\nunserer Erkenntniß überhaupt werden können. Dagegen heißt ein",
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      "occurrence_id": "OCC-d5db6ec02d795f06",
      "page_key": "aa05/031",
      "quote": "Man kann das Bewußtsein dieses Grundgesetzes ein Factum der Vernunft nennen,\nweil man es nicht aus vorhergehenden Datis der Vernunft, z. B. dem Bewußtsein\nder Freiheit (denn dieses ist uns nicht vorher gegeben), herausvernünfteln kann,\nsondern weil es sich für sich selbst uns aufdringt als synthetischer Satz a priori, der\nauf keiner, weder reinen noch empirischen, Anschauung gegründet ist, ob er gleich\nanalytisch sein würde, wenn man die Freiheit des Willens voraussetzte, wozu aber,\nals positivem Begriffe, eine intellectuelle Anschauung erfordert werden würde, die\nman hier gar nicht annehmen darf. Doch muß man, um dieses Gesetz ohne Mißdeutung\nals gegeben anzusehen, wohl bemerken: daß es kein empirisches, sondern\ndas einzige Factum der reinen Vernunft sei, die sich dadurch als ursprünglich gesetzgebend\n( sic volo, sic jubeo ) ankündigt.\nFolgerung.\nReine Vernunft ist für sich allein praktisch und giebt (dem Menschen)\nein allgemeines Gesetz, welches wir das Sittengesetz nennen.",
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      "quote": "haben oder nicht. Die eigentliche Aufgabe der reinen Vernunft ist\nnun in der Frage enthalten: Wie sind synthetische Urtheile a priori\nmöglich?",
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      "page_key": "aa05/195",
      "quote": "Von der Verknüpfung der Gesetzgebungen des Verstandes\nund der Vernunft durch die Urtheilskraft.\nDer Verstand ist a priori gesetzgebend für die Natur, als Object der\nSinne, zu einem theoretischen Erkenntniß derselben in einer möglichen\nErfahrung. Die Vernunft ist a priori gesetzgebend für die Freiheit und\nihre eigene Causalität, als das Übersinnliche in dem Subjecte, zu einem\nunbedingt=praktischen Erkenntniß. Das Gebiet des Naturbegriffs unter\nder einen und das des Freiheitsbegriffs unter der anderen Gesetzgebung\nsind gegen allen wechselseitigen Einfluß, den sie für sich (ein jedes nach\nseinen Grundgesetzen) auf einander haben könnten, durch die große Kluft,\nwelche das Übersinnliche von den Erscheinungen trennt, gänzlich abgesondert.\nDer Freiheitsbegriff bestimmt nichts in Ansehung der theoretischen\nErkenntniß der Natur; der Naturbegriff eben sowohl nichts in Ansehung\nder praktischen Gesetze der Freiheit: und es ist in sofern nicht möglich,\neine Brücke von einem Gebiete zu dem andern hinüberzuschlagen.\nAllein wenn die Bestimmungsgründe der Causalität nach dem Freiheitsbegriffe\n(und der praktischen Regel, die er enthält) gleich nicht in der Natur\nbelegen sind, und das Sinnliche das Übersinnliche im Subjecte nicht\nbestimmen kann: so ist dieses doch umgekehrt (zwar nicht in Ansehung des\nErkenntnisses der Natur, aber doch der Folgen aus dem ersteren auf die\nletztere) möglich und schon in dem Begriffe einer Causalität durch Freiheit\nenthalten, deren Wirkung diesen ihren formalen Gesetzen gemäß in\nder Welt geschehen soll, obzwar das Wort Ursache, von dem Übersinnlichen\ngebraucht, nur den Grund bedeutet, die Causalität der Naturdinge\nzu einer Wirkung gemäß ihren eigenen Naturgesetzen, zugleich aber doch\nauch mit dem formalen Princip der Vernunftgesetze einhellig zu bestimmen,\nwovon die Möglichkeit zwar nicht eingesehen, aber der Einwurf von\neinem vorgeblichen Widerspruch, der sich darin fände, hinreichend widerlegt\nwerden kann*). - Die Wirkung nach dem Freiheitsbegriffe ist der",
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      "page_key": "aa08/028",
      "quote": "zu fühlen. Diese Freiheit geht aber allmählig weiter. Wenn\nman den Bürger hindert, seine Wohlfahrt auf alle ihm selbst beliebige Art,\ndie nur mit der Freiheit anderer zusammen bestehen kann, zu suchen: so\nhemmt man die Lebhaftigkeit des durchgängigen Betriebes und hiemit\nwiederum die Kräfte des Ganzen. Daher wird die persönliche Einschränkung\nin seinem Thun und Lassen immer mehr aufgehoben, die allgemeine\nFreiheit der Religion nachgegeben; und so entspringt allmählig mit unterlaufendem\nWahne und Grillen Aufklärung, als ein großes Gut,\nwelches das menschliche Geschlecht sogar von der selbstsüchtigen Vergrößerungsabsicht\nseiner Beherrscher ziehen muß, wenn sie nur ihren eigenen\nVortheil verstehen. Diese Aufklärung aber und mit ihr auch ein gewisser\nHerzensantheil, den der aufgeklärte Mensch am Guten, das er vollkommen\nbegreift, zu nehmen nicht vermeiden kann, muß nach und nach bis zu den\nThronen hinauf gehen und selbst auf ihre Regierungsgrundsätze Einfluß",
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      "page_key": "aa06/094",
      "quote": "werden. Es ist von der moralisch=gesetzgebenden Vernunft außer den\nGesetzen, die sie jedem einzelnen vorschreibt, noch überdem eine Fahne der\nTugend als Vereinigungspunkt für alle, die das Gute lieben, ausgesteckt,\num sich darunter zu versammeln und so allererst über das sie rastlos anfechtende\nBöse die Oberhand zu bekommen.\nMan kann eine Verbindung der Menschen unter bloßen Tugendgesetzen\nnach Vorschrift dieser Idee eine ethische, und sofern diese Gesetze\nöffentlich sind, eine ethisch=bürgerliche (im Gegensatz der rechtlich\nbürgerlichen) Gesellschaft, oder ein ethisches gemeines Wesen\nnennen. Dieses kann mitten in einem politischen gemeinen Wesen und\nsogar aus allen Gliedern desselben bestehen (wie es denn auch, ohne daß\ndas letztere zum Grunde liegt, von Menschen gar nicht zu Stande gebracht\nwerden könnte). Aber jenes hat ein besonderes und ihm eigenthümliches",
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      "page_key": "aa08/349",
      "quote": "Erster Definitivartikel zum ewigen Frieden.\nDie bürgerliche Verfassung in jedem Staate soll republikanisch sein.\nDie erstlich nach Principien der Freiheit der Glieder einer Gesellschaft\n(als Menschen), zweitens nach Grundsätzen der Abhängigkeit\naller von einer einzigen gemeinsamen Gesetzgebung (als Unterthanen) und",
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      "occurrence_id": "OCC-dfbbf1ad962818e7",
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      "quote": "Der Verstand giebt durch die Möglichkeit seiner Gesetze a priori für\ndie Natur einen Beweis davon, daß diese von uns nur als Erscheinung\nerkannt werde, mithin zugleich Anzeige auf ein übersinnliches Substrat\nderselben, aber läßt dieses gänzlich unbestimmt. Die Urtheilskraft verschafft\ndurch ihr Princip a priori der Beurtheilung der Natur nach möglichen\nbesonderen Gesetzen derselben ihrem übersinnlichen Substrat (in\nuns sowohl als außer uns) Bestimmbarkeit durch das intellectuelle\nVermögen. Die Vernunft aber giebt eben demselben durch ihr\npraktisches Gesetz a priori die Bestimmung; und so macht die Urtheilskraft\nden Übergang vom Gebiete des Naturbegriffs zu dem des Freiheitsbegriffs\nmöglich.",
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      "occurrence_id": "OCC-e166a3177429cb62",
      "page_key": "aa05/370",
      "quote": "suchen zu müssen, dazu wird erfordert: daß seine Form nicht nach bloßen\nNaturgesetzen möglich sei, d. i. solchen, welche von uns durch den Verstand\nallein, auf Gegenstände der Sinne angewandt, erkannt werden können;\nsondern daß selbst ihr empirisches Erkenntniß ihrer Ursache und Wirkung\nnach Begriffe der Vernunft voraussetze. Diese Zufälligkeit seiner\nForm bei allen empirischen Naturgesetzen in Beziehung auf die Vernunft,\nda die Vernunft, welcher an einer jeden Form eines Naturproducts auch\ndie Nothwendigkeit derselben erkennen muß, wenn sie auch nur die mit\nseiner Erzeugung verknüpften Bedingungen einsehen will, gleichwohl an\njener gegebenen Form diese Nothwendigkeit nicht annehmen kann, ist selbst\nein Grund, die Causalität desselben so anzunehmen, als ob sie eben darum\nnur durch Vernunft möglich sei; diese aber ist alsdann das Vermögen,\nnach Zwecken zu handeln (ein Wille); und das Object, welches nur als\naus diesem möglich vorgestellt wird, würde nur als Zweck für möglich\nvorgestellt werden.\nWenn jemand in einem ihm unbewohnt scheinenden Lande eine\ngeometrische Figur, allenfalls ein reguläres Sechseck, im Sande gezeichnet\nwahrnähme: so würde seine Reflexion, indem sie an einem Begriffe derselben\narbeitet, der Einheit des Princips der Erzeugung desselben, wenn\ngleich dunkel, vermittelst der Vernunft inne werden und so dieser gemäß\nden Sand, das benachbarte Meer, die Winde, oder auch Thiere mit ihren\nFußtritten, die er kennt, oder jede andere vernunftlose Ursache nicht als\neinen Grund der Möglichkeit einer solchen Gestalt beurtheilen: weil ihm\ndie Zufälligkeit, mit einem solchen Begriffe, der nur in der Vernunft\nmöglich ist, zusammen zu treffen, so unendlich groß scheinen würde, daß\nes eben so gut wäre, als ob es dazu gar kein Naturgesetz gebe, daß folglich\nauch keine Ursache in der bloß mechanisch wirkenden Natur, sondern nur\nder Begriff von einem solchen Object als Begriff, den nur Vernunft geben\nund mit demselben den Gegenstand vergleichen kann, auch die Causalität\nzu einer solchen Wirkung enthalten, folglich diese durchaus als Zweck,\naber nicht Naturzweck, d. i. als Product der Kunst, angesehen werden\nkönne ( vestigium hominis video ).\nUm aber etwas, das man als Naturproduct erkennt, gleichwohl doch\nauch als Zweck, mithin als Naturzweck zu beurtheilen: dazu, wenn nicht\netwa hierin gar ein Widerspruch liegt, wird schon mehr erfordert. Ich\nwürde vorläufig sagen: ein Ding existirt als Naturzweck, wenn es von\nsich selbst (obgleich in zwiefachem Sinne) Ursache und Wirkung ist;",
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      "occurrence_id": "OCC-e231f92b86d0879d",
      "page_key": "aa08/035",
      "quote": "Aufklärung ist der Ausgang des Menschen aus seiner selbst\nverschuldeten Unmündigkeit. Unmündigkeit ist das Unvermögen,\nsich seines Verstandes ohne Leitung eines anderen zu bedienen. Selbstverschuldet\nist diese Unmündigkeit, wenn die Ursache derselben nicht am\nMangel des Verstandes, sondern der Entschließung und des Muthes liegt,\nsich seiner ohne Leitung eines andern zu bedienen. sapere aude! habe\nMuth dich deines eigenen Verstandes zu bedienen! Ist also der Wahlspruch\nder Aufklärung.",
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      "quote": "Diese Begebenheit besteht nicht etwa in wichtigen, von Menschen verrichteten\nThaten oder Unthaten, wodurch, was groß war, unter Menschen\nklein oder, was klein war, groß gemacht wird, und wie gleich als durch\nZauberei alte, glänzende Staatsgebäude verschwinden, und andere an deren\nStatt wie aus den Tiefen der Erde hervorkommen. Nein: nichts von allem\ndem. Es ist bloß die Denkungsart der Zuschauer, welche sich bei diesem\nSpiele großer Umwandlungen öffentlich verräth und eine so allgemeine\nund doch uneigennützige Theilnehmung der Spielenden auf einer Seite gegen\ndie auf der andern, selbst mit Gefahr, diese Parteilichkeit könne ihnen\nsehr nachtheilig werden, dennoch laut werden läßt, so aber (der Allgemeinheit\nwegen) einen Charakter des Menschengeschlechts im Ganzen und zugleich\n(der Uneigennützigkeit wegen) einen moralischen Charakter desselben\nwenigstens in der Anlage beweiset, der das Fortschreiten zum Besseren\nnicht allein hoffen läßt, sondern selbst schon ein solches ist, so weit das Vermögen\ndesselben für jetzt zureicht.",
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      "quote": "Ich verstehe unter der Idee einen nothwendigen Vernunftbegriff,\ndem kein congruirender Gegenstand in den Sinnen gegeben werden kann.\nAlso sind unsere jetzt erwogene reine Vernunftbegriffe transscendentale\nIdeen. Sie sind Begriffe der reinen Vernunft; denn sie betrachten alles\nErfahrungserkenntniß als bestimmt durch eine absolute Totalität der Bedingungen.\nSie sind nicht willkürlich erdichtet, sondern durch die Natur\nder Vernunft selbst aufgegeben und beziehen sich daher nothwendiger Weise\nauf den ganzen Verstandesgebrauch. Sie sind endlich transscendent und\nübersteigen die Grenze aller Erfahrung, in welcher also niemals ein Gegenstand\nvorkommen kann, der der transscendentalen Idee adäquat wäre.",
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      "quote": "Vernunft aus, und alle andere Begriffe (die von Gott und Unsterblichkeit),\nwelche als bloße Ideen in dieser ohne Haltung bleiben,\nschließen sich nun an ihn an und bekommen mit ihm und durch ihn Bestand\nund objective Realität, d. i. die Möglichkeit derselben wird dadurch\nbewiesen, daß Freiheit wirklich ist; denn diese Idee offenbart sich\ndurchs moralische Gesetz.\nFreiheit ist aber auch die einzige unter allen Ideen der speculativen\nVernunft, wovon wir die Möglichkeit a priori wissen, ohne sie doch einzusehen,\nweil sie die Bedingung *) des moralischen Gesetzes ist, welches wir\nwissen. Die Ideen von Gott und Unsterblichkeit sind aber nicht Bedingungen",
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      "quote": "Grund des Fürwahrhaltens, der doch einer eben so reinen, aber\npraktischen Vernunft objectiv gültig ist, dadurch den Ideen von Gott\nund Unsterblichkeit vermittelst des Begriffs der Freiheit objective Realität\nund Befugniß, ja subjective Nothwendigkeit (Bedürfniß der reinen Vernunft)\nsie anzunehmen verschafft wird, ohne daß dadurch doch die Vernunft",
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      "page_key": "aa03/533",
      "quote": "Ich darf mich niemals unterwinden, zu meinen, ohne wenigstens\netwas zu wissen, vermittelst dessen das an sich bloß problematische Urtheil\neine Verknüpfung mit Wahrheit bekommt, die, ob sie gleich nicht vollständig,\ndoch mehr als willkürliche Erdichtung ist. Das Gesetz einer solchen\nVerknüpfung muß überdem gewiß sein. Denn wenn ich in Ansehung dessen\nauch nichts als Meinung habe, so ist alles nur Spiel der Einbildung\nohne die mindeste Beziehung auf Wahrheit. In Urtheilen aus reiner\nVernunft ist es gar nicht erlaubt, zu meinen. Denn weil sie nicht auf\nErfahrungsgründe gestützt werden, sondern alles a priori erkannt werden\nsoll, wo alles nothwendig ist, so erfordert das Princip der Verknüpfung\nAllgemeinheit und Nothwendigkeit, mithin völlige Gewißheit, widrigenfalls\ngar keine Leitung auf Wahrheit angetroffen wird. Daher ist es ungereimt,\nin der reinen Mathematik zu meinen; man muß wissen, oder sich\nalles Urtheilens enthalten. Eben so ist es mit den Grundsätzen der Sittlichkeit\nbewandt, da man nicht auf bloße Meinung, daß etwas erlaubt\nsei, eine Handlung wagen darf, sondern dieses wissen muß.\nIm transscendentalen Gebrauche der Vernunft ist dagegen Meinen\nfreilich zu wenig, aber Wissen auch zu viel. In bloß speculativer Absicht\nkönnen wir also hier gar nicht urtheilen: weil subjective Gründe des Fürwahrhaltens\nwie die, so das Glauben bewirken können, bei speculativen\nFragen keinen Beifall verdienen, da sie sich frei von aller empirischen\nBeihülfe nicht halten, noch in gleichem Maße andern mittheilen lassen.",
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      "quote": "empirischer Anschauung eine reine Anschauung (des Raums und der Zeit)\nund zwar a priori zum Grunde liegt und darum zum Grunde liegen kann,\nweil diese nichts anders als die bloße Form der Sinnlichkeit ist, welche\nvor der wirklichen Erscheinung der Gegenstände vorhergeht, indem sie dieselbe\nin der That allererst möglich macht. Doch betrifft dieses Vermögen,\na priori anzuschauen, nicht die Materie der Erscheinung, d. i. das, was\nin ihr Empfindung ist, denn diese macht das Empirische aus, sondern nur\ndie Form derselben, Raum und Zeit. Wollte man im mindesten daran\nzweifeln, daß beide gar keine den Dingen an sich selbst, sondern nur bloße\nihrem Verhältnisse zur Sinnlichkeit anhängende Bestimmungen sind, so",
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      "quote": "Politik doch von der Philosophie durch die Publicität jener ihrer\nMaximen leicht vereitelt werden würde, wenn jene es nur wagen wollte,\ndem Philosophen die Publicität der seinigen angedeihen zu lassen.\nIn dieser Absicht schlage ich ein anderes, transscendentales und bejahendes\nPrincip des öffentlichen Rechts vor, dessen Formel diese sein würde:\n\"Alle Maximen, die der Publicität bedürfen (um ihren Zweck nicht\nzu verfehlen), stimmen mit Recht und Politik vereinigt zusammen.\"\nDenn wenn sie nur durch die Publicität ihren Zweck erreichen können,\nso müssen sie dem allgemeinen Zweck des Publicums (der Glückseligkeit)\ngemäß sein, womit zusammen zu stimmen (es mit seinem Zustande zufrieden\nzu machen), die eigentliche Aufgabe der Politik ist. Wenn aber\ndieser Zweck nur durch die Publicität, d. i. durch die Entfernung alles\nMißtrauens gegen die Maximen derselben, erreichbar sein soll, so müssen\ndiese auch mit dem Recht des Publicums in Eintracht stehen; denn in\ndiesem allein ist die Vereinigung der Zwecke Aller möglich. - Die weitere\nAusführung und Erörterung dieses Princips muß ich für eine andere\nGelegenheit aussetzen; nur daß es eine transscendentale Formel sei, ist",
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      "quote": "zugezogen gedacht werden kann. - Es ist aber hier nur vom Hange zum\neigentlich, d. i. zum Moralisch=Bösen die Rede, welches, da es nur als Bestimmung\nder freien Willkür möglich ist, diese aber als gut oder böse nur\ndurch ihre Maximen beurtheilt werden kann, in dem subjectiven Grunde\nder Möglichkeit der Abweichung der Maximen vom moralischen Gesetze\nbestehen muß und, wenn dieser Hang als allgemein zum Menschen (also\nals zum Charakter seiner Gattung) gehörig angenommen werden darf,\nein natürlicher Hang des Menschen zum Bösen genannt werden wird.\n- Man kann noch hinzusetzen, daß die aus dem natürlichen Hange entspringende\nFähigkeit oder Unfähigkeit der Willkür, das moralische Gesetz\nin seine Maxime aufzunehmen oder nicht, das gute oder böse Herz genannt\nwerde.\nMan kann sich drei verschiedene Stufen desselben denken. Erstlich\nist es die Schwäche des menschlichen Herzens in Befolgung genommener\nMaximen überhaupt, oder die Gebrechlichkeit der menschlichen Natur;\nzweitens der Hang zur Vermischung unmoralischer Triebfedern mit den\nmoralischen (selbst wenn es in guter Absicht und unter Maximen des\nGuten geschähe), d. i. die Unlauterkeit; drittens der Hang zur Annehmung\nböser Maximen, d. i. die Bösartigkeit der menschlichen Natur,\noder des menschlichen Herzens.",
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      "page_key": "aa08/354",
      "quote": "Das Völkerrecht soll auf einen Föderalism freier Staaten gegründet sein.\nVölker als Staaten können wie einzelne Menschen beurtheilt werden,\ndie sich in ihrem Naturzustande (d. i. in der Unabhängigkeit von äußern\nGesetzen) schon durch ihr Nebeneinandersein lädiren, und deren jeder um\nseiner Sicherheit willen von dem andern fordern kann und soll, mit ihm\nin eine der bürgerlichen ähnliche Verfassung zu treten, wo jedem sein\nRecht gesichert werden kann. Die wäre ein Völkerbund, der aber\ngleichwohl kein Völkerstaat sein müßte. Darin aber wäre ein Widerspruch:\nweil ein jeder Staat das Verhältniß eines Oberen (Gesetzgebenden)\nzu einem Unteren (Gehorchenden, nämlich dem Volk) enthält, viele\nVölker aber in einem Staate nur ein Volk ausmachen würden, welches\n(da wir hier das Recht der Völker gegen einander zu erwägen haben, so\nfern sie so viel verschiedene Staaten ausmachen und nicht in einem Staat\nzusammenschmelzen sollen) der Voraussetzung widerspricht.",
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      "page_key": "aa06/047",
      "quote": "Princip der Glückseligkeit. Daß aber jemand nicht bloß ein gesetzlich,\nsondern ein moralisch guter (Gott wohlgefälliger) Mensch, d. i. tugendhaft\nnach dem intelligiblen Charakter ( virtus Noumenon ), werde,\nwelcher, wenn er etwas als Pflicht erkennt, keiner andern Triebfeder\nweiter bedarf, als dieser Vorstellung der Pflicht selbst: das kann nicht\ndurch allmählige Reform, so lange die Grundlage der Maximen unlauter\nbleibt, sondern muß durch eine Revolution in der Gesinnung im\nMenschen (einen Übergang zur Maxime der Heiligkeit derselben) bewirkt\nwerden; und er kann ein neuer Mensch nur durch eine Art von Wiedergeburt\ngleich als durch eine neue Schöpfung (Ev. Joh. III, 5; verglichen",
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      "page_key": "aa05/195",
      "quote": "Von der Verknüpfung der Gesetzgebungen des Verstandes\nund der Vernunft durch die Urtheilskraft.\nDer Verstand ist a priori gesetzgebend für die Natur, als Object der\nSinne, zu einem theoretischen Erkenntniß derselben in einer möglichen\nErfahrung. Die Vernunft ist a priori gesetzgebend für die Freiheit und\nihre eigene Causalität, als das Übersinnliche in dem Subjecte, zu einem\nunbedingt=praktischen Erkenntniß. Das Gebiet des Naturbegriffs unter\nder einen und das des Freiheitsbegriffs unter der anderen Gesetzgebung\nsind gegen allen wechselseitigen Einfluß, den sie für sich (ein jedes nach\nseinen Grundgesetzen) auf einander haben könnten, durch die große Kluft,\nwelche das Übersinnliche von den Erscheinungen trennt, gänzlich abgesondert.\nDer Freiheitsbegriff bestimmt nichts in Ansehung der theoretischen\nErkenntniß der Natur; der Naturbegriff eben sowohl nichts in Ansehung\nder praktischen Gesetze der Freiheit: und es ist in sofern nicht möglich,\neine Brücke von einem Gebiete zu dem andern hinüberzuschlagen.",
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      "quote": "( virtus, fortitudo moralis ). Also ist die allgemeine Pflichtenlehre in dem\nTheil, der nicht die äußere Freiheit, sondern die innere unter Gesetze\nbringt, eine Tugendlehre.\nDie Rechtslehre hatte es blos mit der formalen Bedingung der\näußeren Freiheit (durch die Zusammenstimmung mit sich selbst, wenn ihre\nMaxime zum allgemeinen Gesetz gemacht wurde), d. i. mit dem Recht, zu\nthun. Die Ethik dagegen giebt noch eine Materie (einen Gegenstand der\nfreien Willkür), einen Zweck der reinen Vernunft, der zugleich als objectiv\nnothwendiger Zweck, d. i. für den Menschen als Pflicht, vorgestellt",
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      "page_key": "aa03/051",
      "quote": "In der transscendentalen Ästhetik also werden wir zuerst die Sinnlichkeit\nisoliren, dadurch daß wir alles absondern, was der Verstand\ndurch seine Begriffe dabei denkt, damit nichts als empirische Anschauung\nübrig bleibe. Zweitens werden wir von dieser noch alles, was zur Empfindung\ngehört, abtrennen, damit nichts als reine Anschauung und die\nbloße Form der Erscheinungen übrig bleibe, welches das einzige ist, das\ndie Sinnlichkeit a priori liefern kann. Bei dieser Untersuchung wird sich\nfinden, daß es zwei reine Formen sinnlicher Anschauung als Principien\nder Erkenntniß a priori gebe, nämlich Raum und Zeit, mit deren Erwägung\nwir uns jetzt beschäftigen werden.",
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      "page_key": "aa04/440",
      "quote": "Wille, so fern er nur unter der Bedingung einer durch seine Maximen\nmöglichen allgemeinen Gesetzgebung handeln würde, dieser uns mögliche\nWille in der Idee ist der eigentliche Gegenstand der Achtung, und die\nWürde der Menschheit besteht eben in dieser Fähigkeit, allgemein gesetzgebend,\nobgleich mit dem Beding, eben dieser Gesetzgebung zugleich selbst\nunterworfen zu sein.\nDie Autonomie des Willens\nals oberstes Princip der Sittlichkeit.\nAutonomie des Willens ist die Beschaffenheit des Willens, dadurch\nderselbe ihm selbst (unabhängig von aller Beschaffenheit der Gegenstände\ndes Wollens) ein Gesetz ist. Das Princip der Autonomie ist also: nicht\nanders zu wählen als so, daß die Maximen seiner Wahl in demselben\nWollen zugleich als allgemeines Gesetz mit Begriffen seien. Daß diese",
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      "quote": "ihrer Freiheit macht, d. i. in einer Maxime, der Grund des Bösen liegen.\nVon dieser muß nun nicht weiter gefragt werden können, was der subjective\nGrund ihrer Annehmung und nicht vielmehr der entgegengesetzten\nMaxime im Menschen sei. Denn wenn dieser Grund zuletzt selbst keine\nMaxime mehr, sondern ein bloßer Naturtrieb wäre, so würde der Gebrauch\nder Freiheit ganz auf Bestimmung durch Naturursachen zurückgeführt\nwerden können: welches ihr aber widerspricht. Wenn wir also sagen: der\nMensch ist von Natur gut, oder: er ist von Natur böse, so bedeutet dieses\nnur so viel als: er enthält einen (uns unerforschlichen) ersten Grund*)\nder Annehmung guter, oder der Annehmung böser (gesetzwidriger) Maximen;\nund zwar allgemein als Mensch, mithin so, daß er durch dieselbe\nzugleich den Charakter seiner Gattung ausdrückt.",
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      "quote": "das Gefühl der Lust und Unlust, wodurch gar nichts im Objecte bezeichnet\nwird, sondern in der das Subject, wie es durch die Vorstellung afficirt\nwird, sich selbst fühlt.\nEin regelmäßiges, zweckmäßiges Gebäude mit seinem Erkenntnißvermögen\n(es sei in deutlicher oder verworrener Vorstellungsart) zu befassen,\nist ganz etwas anders, als sich dieser Vorstellung mit der Empfindung des\nWohlgefallens bewußt zu sein. Hier wird die Vorstellung gänzlich auf\ndas Subject und zwar auf das Lebensgefühl desselben unter dem Namen\ndes Gefühls der Lust oder Unlust bezogen: welches ein ganz besonderes\nUnterscheidungs= und Beurtheilungsvermögen gründet, das zum Erkenntniß\nnichts beiträgt, sondern nur die gegebene Vorstellung im Subjecte\ngegen das ganze Vermögen der Vorstellungen hält, dessen sich das Gemüth\nim Gefühl seines Zustandes bewußt wird. Gegebene Vorstellungen in\neinem Urtheile können empirisch (mithin ästhetisch) sein; das Urtheil aber,\ndas durch sie gefällt wird, ist logisch, wenn jene nur im Urtheile auf das\nObject bezogen werden. Umgekehrt aber, wenn die gegebenen Vorstellungen\ngar rational wären, würden aber in einem Urtheile lediglich auf\ndas Subject (sein Gefühl) bezogen, so sind sie sofern jederzeit ästhetisch.\n§ 2.\nDas Wohlgefallen, welches das Geschmacksurtheil bestimmt,\nist ohne alles Interesse.\nInteresse wird das Wohlgefallen genannt, was wir mit der Vorstellung\nder Existenz eines Gegenstandes verbinden. Ein solches hat daher\nimmer zugleich Beziehung auf das Begehrungsvermögen, entweder als Bestimmungsgrund\ndesselben, oder doch als mit dem Bestimmungsgrunde desselben\nnothwendig zusammenhängend. Nun will man aber, wenn die Frage\nist, ob etwas schön sei, nicht wissen, ob uns oder irgend jemand an der Existenz\nder Sache irgend etwas gelegen sei, oder auch nur gelegen sein könne;\nsondern, wie wir sie in der bloßen Betrachtung (Anschauung oder Reflexion)\nbeurtheilen. Wenn mich jemand fragt, ob ich den Palast, den ich vor mir\nsehe, schön finde, so mag ich zwar sagen: ich liebe dergleichen Dinge nicht,\ndie blos für das Angaffen gemacht sind, oder, wie jener irokesische Sachem,\nihm gefalle in Paris nichts besser als die Garküchen; ich kann noch überdem\nauf die Eitelkeit der Großen auf gut Rousseauisch schmälen, welche\nden Schweiß des Volks auf so entbehrliche Dinge verwenden; ich kann",
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      "quote": "Aus dem ersten Momente gefolgerte Erklärung des Schönen.\nGeschmack ist das Beurtheilungsvermögen eines Gegenstandes oder\neiner Vorstellungsart durch ein Wohlgefallen oder Mißfallen ohne alles\nInteresse. Der Gegenstand eines solchen Wohlgefallens heißt schön.\nZweites Moment\ndes Geschmacksurtheils, nämlich seiner Quantität nach.\n§ 6.\nDas Schöne ist das, was ohne Begriffe als Object eines\nallgemeinen Wohlgefallens vorgestellt wird.\nDiese Erklärung des Schönen kann aus der vorigen Erklärung desselben,\nals eines Gegenstandes des Wohlgefallens ohne alles Interesse,\ngefolgert werden. Denn das, wovon jemand sich bewußt ist, daß das Wohlgefallen\nan demselben bei ihm selbst ohne alles Interesse sei, das kann\nderselbe nicht anders als so beurtheilen, daß es einen Grund des Wohlgefallens\nfür jedermann enthalten müsse. Denn da es sich nicht auf irgend\neine Neigung des Subjects (noch auf irgend ein anderes überlegtes Interesse)\ngründet, sondern da der Urtheilende sich in Ansehung des Wohlgefallens,\nwelches er dem Gegenstande widmet, völlig frei fühlt: so kann er\nkeine Privatbedingungen als Gründe des Wohlgefallens auffinden, an die\nsich sein Subject allein hinge, und muß es daher als in demjenigen begründet\nansehen, was er auch bei jedem andern voraussetzen kann; folglich\nmuß er glauben Grund zu haben, jedermann ein ähnliches Wohlgefallen\nzuzumuthen. Er wird daher vom Schönen so sprechen, als ob Schönheit\neine Beschaffenheit des Gegenstandes und das Urtheil logisch (durch Begriffe\nvom Objecte eine Erkenntniß desselben ausmachend) wäre; ob es\ngleich nur ästhetisch ist und bloß eine Beziehung der Vorstellung des\nGegenstandes auf das Subject enthält: darum weil es doch mit dem logischen\ndie Ähnlichkeit hat, daß man die Gültigkeit desselben für jedermann\ndaran voraussetzen kann. Aber aus Begriffen kann diese Allgemeinheit\nauch nicht entspringen. Denn von Begriffen giebt es keinen Übergang zum\nGefühle der Lust oder Unlust (ausgenommen in reinen praktischen Gesetzen,\ndie aber ein Interesse bei sich führen, dergleichen mit dem reinen Geschmacksurtheile",
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