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[Illustration] The Critique of Pure Reason By Immanuel Kant Translated by J. M. D. Meiklejohn Contents Preface to the First Edition (1781) Preface to the Second Edition (1787) Introduction I. Of the difference between Pure and Empirical Knowledge II. The Human Intellect, even in an Unphilosophical State, is in...
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In Cognition, its Application to Objects of Experience is the only legitimate use of the Category. § 18 Of the Application of the Categories to Objects of the Senses in general. § 20 Transcendental Deduction of the universally possible employment in experience of the Pure Conceptions of the Understanding. § 22 Re...
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Section VI. Of the Impossibility of a Physico-Theological Proof. Section VII. Critique of all Theology based upon Speculative Principles of Reason. Appendix. Of the Regulative Employment of the Ideas of Pure Reason. II. Transcendental Doctrine of Method Chapter I. The Discipline of Pure Reason. Section I. The Dis...
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At first, her government, under the administration of the _dogmatists_, was an absolute _despotism_. But, as the legislative continued to show traces of the ancient barbaric rule, her empire gradually broke up, and intestine wars introduced the reign of _anarchy;_ while the _sceptics_, like nomadic tribes, who hate a p...
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[1] We very often hear complaints of the shallowness of the present age, and of the decay of profound science. But I do not think that those which rest upon a secure foundation, such as mathematics, physical science, etc., in the least deserve this reproach, but that they rather maintain their ancient fame, and in ...
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Immanuel Kant
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While I say this, I think I see upon the countenance of the reader signs of dissatisfaction mingled with contempt, when he hears declarations which sound so boastful and extravagant; and yet they are beyond comparison more moderate than those advanced by the commonest author of the commonest philosophical programme, in...
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I know no investigations more necessary for a full insight into the nature of the faculty which we call _understanding_, and at the same time for the determination of the rules and limits of its use, than those undertaken in the second chapter of the “Transcendental Analytic,” under the title of _Deduction of the Pure ...
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As regards _clearness_, the reader has a right to demand, in the first place, _discursive_ or logical clearness, that is, on the basis of conceptions, and, secondly, _intuitive_ or æsthetic clearness, by means of intuitions, that is, by examples or other modes of illustration _in concreto_. I have done what I could for...
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The reader must naturally have a strong inducement to co-operate with the present author, if he has formed the intention of erecting a complete and solid edifice of metaphysical science, according to the plan now laid before him. Metaphysics, as here represented, is the only science which admits of completion—and with ...
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Whether the treatment of that portion of our knowledge which lies within the province of pure reason advances with that undeviating certainty which characterizes the progress of _science_, we shall be at no loss to determine. If we find those who are engaged in metaphysical pursuits, unable to come to an understanding ...
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Now these sciences, if they can be termed rational at all, must contain elements of _à priori_ cognition, and this cognition may stand in a twofold relation to its object. Either it may have to _determine_ the conception of the object—which must be supplied extraneously, or it may have to _establish its reality_. The f...
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A much longer period elapsed before _Physics_ entered on the highway of science. For it is only about a century and a half since the wise BACON gave a new direction to physical studies, or rather—as others were already on the right track—imparted fresh vigour to the pursuit of this new direction. Here, too, as in the c...
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We come now to _metaphysics_, a purely speculative science, which occupies a completely isolated position and is entirely independent of the teachings of experience. It deals with mere conceptions—not, like mathematics, with conceptions applied to intuition—and in it, reason is the pupil of itself alone. It is the olde...
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It appears to me that the examples of mathematics and natural philosophy, which, as we have seen, were brought into their present condition by a sudden revolution, are sufficiently remarkable to fix our attention on the essential circumstances of the change which has proved so advantageous to them, and to induce us to ...
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[4] This method, accordingly, which we have borrowed from the natural philosopher, consists in seeking for the elements of pure reason in that _which admits of confirmation or refutation by experiment_. Now the propositions of pure reason, especially when they transcend the limits of possible experience, do not adm...
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[5] This experiment of pure reason has a great similarity to that of the _Chemists_, which they term the experiment of _reduction_, or, more usually, the _synthetic_ process. The _analysis_ of the metaphysician separates pure cognition _à priori_ into two heterogeneous elements, viz., the cognition of things as phe...
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This attempt to introduce a complete revolution in the procedure of metaphysics, after the _example_ of the geometricians and natural philosophers, constitutes the aim of the Critique of Pure Speculative Reason. It is a treatise on the method to be followed, not a system of the science itself. But, at the same time, it...
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But, it will be asked, what kind of a treasure is this that we propose to bequeath to posterity? What is the real value of this system of metaphysics, purified by criticism, and thereby reduced to a permanent condition? A cursory view of the present work will lead to the supposition that its use is merely _negative_,...
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I should then be unable to assert, with regard to one and the same being, e.g., the human soul, that its will is _free_, and yet, at the same time, subject to natural necessity, that is, _not free_, without falling into a palpable contradiction, for in both propositions I should take the soul in _the same signification...
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[7] In order to _cognize_ an object, I must be able to prove its possibility, either from its reality as attested by experience, or _à priori_, by means of reason. But I can _think_ what I please, provided only I do not contradict myself; that is, provided my conception is a possible thought, though I may be unable...
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This important change in the field of the sciences, this loss of its fancied possessions, to which speculative reason must submit, does not prove in any way detrimental to the general interests of humanity. The advantages which the world has derived from the teachings of pure reason are not at all impaired. The loss fa...
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At the same time it does not deprive the speculative philosopher of his just title to be the sole depositor of a science which benefits the public without its knowledge—I mean, the Critique of Pure Reason. This can never become popular and, indeed, has no occasion to be so; for finespun arguments in favour of useful tr...
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This critical science is not opposed to the _dogmatic procedure_ of reason in pure cognition; for pure cognition must always be dogmatic, that is, must rest on strict demonstration from sure principles _à priori_—but to _dogmatism_, that is, to the presumption that it is possible to make any progress with a pure cognit...
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In this _second edition_, I have endeavoured, as far as possible, to remove the difficulties and obscurity which, without fault of mine perhaps, have given rise to many misconceptions even among acute thinkers. In the propositions themselves, and in the demonstrations by which they are supported, as well as in the form...
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[8] The only addition, properly so called—and that only in the method of proof—which I have made in the present edition, consists of a new refutation of psychological _Idealism_, and a strict demonstration—the only one possible, as I believe—of the objective reality of external intuition. However harmless idealism...
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But in order to ascertain to what given intuitions objects, external me, really correspond, in other words, what intuitions belong to the external sense and not to imagination, I must have recourse, in every particular case, to those rules according to which experience in general (even internal experience) is dist...
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In attempting to render the exposition of my views as intelligible as possible, I have been compelled to leave out or abridge various passages which were not essential to the completeness of the work, but which many readers might consider useful in other respects, and might be unwilling to miss. This trifling loss, whi...
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I have observed, with pleasure and thankfulness, in the pages of various reviews and treatises, that the spirit of profound and thorough investigation is not extinct in Germany, though it may have been overborne and silenced for a time by the fashionable tone of a licence in thinking, which gives itself the airs of gen...
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I. Of the difference between Pure and Empirical Knowledge That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representatio...
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II. The Human Intellect, even in an Unphilosophical State, is in Possession of Certain Cognitions “à priori”. The question now is as to a criterion, by which we may securely distinguish a pure from an empirical cognition. Experience no doubt teaches us that this or that object is constituted in such and such a manner,...
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Now, that in the sphere of human cognition we have judgements which are necessary, and in the strictest sense universal, consequently pure à priori, it will be an easy matter to show. If we desire an example from the sciences, we need only take any proposition in mathematics. If we cast our eyes upon the commonest oper...
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III. Philosophy stands in need of a Science which shall Determine the Possibility, Principles, and Extent of Human Knowledge “à priori” Of far more importance than all that has been above said, is the consideration that certain of our cognitions rise completely above the sphere of all possible experience, and by means...
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Mathematical science affords us a brilliant example, how far, independently of all experience, we may carry our à priori knowledge. It is true that the mathematician occupies himself with objects and cognitions only in so far as they can be represented by means of intuition. But this circumstance is easily overlooked, ...
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IV. Of the Difference Between Analytical and Synthetical Judgements. In all judgements wherein the relation of a subject to the predicate is cogitated (I mention affirmative judgements only here; the application to negative will be very easy), this relation is possible in two different ways. Either the predicate B bel...
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Judgements of experience, as such, are always synthetical. For it would be absurd to think of grounding an analytical judgement on experience, because in forming such a judgement I need not go out of the sphere of my conceptions, and therefore recourse to the testimony of experience is quite unnecessary. That “bodies a...
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But to synthetical judgements à priori, such aid is entirely wanting. If I go out of and beyond the conception A, in order to recognize another B as connected with it, what foundation have I to rest on, whereby to render the synthesis possible? I have here no longer the advantage of looking out in the sphere of experie...
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V. In all Theoretical Sciences of Reason, Synthetical Judgements “à priori” are contained as Principles.
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1. Mathematical judgements are always synthetical. Hitherto this fact, though incontestably true and very important in its consequences, seems to have escaped the analysts of the human mind, nay, to be in complete opposition to all their conjectures. For as it was found that mathematical conclusions all proceed accordi...
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We might, indeed at first suppose that the proposition 7 + 5 = 12 is a merely analytical proposition, following (according to the principle of contradiction) from the conception of a sum of seven and five. But if we regard it more narrowly, we find that our conception of the sum of seven and five contains nothing more ...
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Some few principles preposited by geometricians are, indeed, really analytical, and depend on the principle of contradiction. They serve, however, like identical propositions, as links in the chain of method, not as principles—for example, a = a, the whole is equal to itself, or (a+b) —> a, the whole is greater than it...
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2. The science of natural philosophy (physics) contains in itself synthetical judgements à priori, as principles. I shall adduce two propositions. For instance, the proposition, “In all changes of the material world, the quantity of matter remains unchanged”; or, that, “In all communication of motion, action and reacti...
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3. As to metaphysics, even if we look upon it merely as an attempted science, yet, from the nature of human reason, an indispensable one, we find that it must contain synthetical propositions à priori. It is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we f...
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VI. The Universal Problem of Pure Reason. It is extremely advantageous to be able to bring a number of investigations under the formula of a single problem. For in this manner, we not only facilitate our own labour, inasmuch as we define it clearly to ourselves, but also render it more easy for others to decide whethe...
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Yet, in a certain sense, this kind of knowledge must unquestionably be looked upon as given; in other words, metaphysics must be considered as really existing, if not as a science, nevertheless as a natural disposition of the human mind (metaphysica naturalis). For human reason, without any instigations imputable to th...
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Immanuel Kant
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We may and must, therefore, regard the attempts hitherto made to establish metaphysical science dogmatically as non-existent. For what of analysis, that is, mere dissection of conceptions, is contained in one or other, is not the aim of, but only a preparation for metaphysics proper, which has for its object the extens...
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VII. Idea and Division of a Particular Science, under the Name of a Critique of Pure Reason.
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From all that has been said, there results the idea of a particular science, which may be called the Critique of Pure Reason. For reason is the faculty which furnishes us with the principles of knowledge à priori. Hence, pure reason is the faculty which contains the principles of cognizing anything absolutely à prior...
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Only when we make this critique our foundation, do we possess a pure touchstone for estimating the philosophical value of ancient and modern writings on this subject; and without this criterion, the incompetent historian or judge decides upon and corrects the groundless assertions of others with his own, which have the...
kant-critique-of-pure-reason:0047
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Transcendental philosophy is the idea of a science, for which the Critique of Pure Reason must sketch the whole plan architectonically, that is, from principles, with a full guarantee for the validity and stability of all the parts which enter into the building. It is the system of all the principles of pure reason. If...
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Immanuel Kant
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653
If we wish to divide this science from the universal point of view of a science in general, it ought to comprehend, first, a Doctrine of the Elements, and, secondly, a Doctrine of the Method of pure reason. Each of these main divisions will have its subdivisions, the separate reasons for which we cannot here particular...
kant-critique-of-pure-reason:0049
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
49
kant-critique-of-pure-reason:0048
kant-critique-of-pure-reason:0050
216
I. TRANSCENDENTAL DOCTRINE OF ELEMENTS. FIRST PART. TRANSCENDENTAL ÆSTHETIC. § I. Introductory. In whatsoever mode, or by whatsoever means, our knowledge may relate to objects, it is at least quite clear that the only manner in which it immediately relates to them is by means of an intuition. To this as the indispen...
kant-critique-of-pure-reason:0050
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
50
kant-critique-of-pure-reason:0049
kant-critique-of-pure-reason:0051
700
[10] The Germans are the only people who at present use this word to indicate what others call the critique of taste. At the foundation of this term lies the disappointed hope, which the eminent analyst, Baumgarten, conceived, of subjecting the criticism of the beautiful to principles of reason, and so of elevating...
kant-critique-of-pure-reason:0051
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
51
kant-critique-of-pure-reason:0050
kant-critique-of-pure-reason:0052
742
1. Space is not a conception which has been derived from outward experiences. For, in order that certain sensations may relate to something without me (that is, to something which occupies a different part of space from that in which I am); in like manner, in order that I may represent them not merely as without, of, a...
kant-critique-of-pure-reason:0052
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
52
kant-critique-of-pure-reason:0051
kant-critique-of-pure-reason:0053
137
2. Space then is a necessary representation à priori, which serves for the foundation of all external intuitions. We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it. It must, therefore, be considered as the conditio...
kant-critique-of-pure-reason:0053
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
53
kant-critique-of-pure-reason:0052
kant-critique-of-pure-reason:0054
109
3. Space is no discursive, or as we say, general conception of the relations of things, but a pure intuition. For, in the first place, we can only represent to ourselves one space, and, when we talk of divers spaces, we mean only parts of one and the same space. Moreover, these parts cannot antecede this one all-embrac...
kant-critique-of-pure-reason:0054
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
54
kant-critique-of-pure-reason:0053
kant-critique-of-pure-reason:0055
229
4. Space is represented as an infinite given quantity. Now every conception must indeed be considered as a representation which is contained in an infinite multitude of different possible representations, which, therefore, comprises these under itself; but no conception, as such, can be so conceived, as if it contained...
kant-critique-of-pure-reason:0055
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
55
kant-critique-of-pure-reason:0054
kant-critique-of-pure-reason:0056
683
(b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible. Now, because the receptivity or capacity of the subject to be affected by objects necessarily antecedes all intuitions of these objects,...
kant-critique-of-pure-reason:0056
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
56
kant-critique-of-pure-reason:0055
kant-critique-of-pure-reason:0057
678
But, with the exception of space, there is no representation, subjective and referring to something external to us, which could be called objective à priori. For there are no other subjective representations from which we can deduce synthetical propositions à priori, as we can from the intuition of space. (See § 3.) Th...
kant-critique-of-pure-reason:0057
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
57
kant-critique-of-pure-reason:0056
kant-critique-of-pure-reason:0058
472
1. Time is not an empirical conception. For neither coexistence nor succession would be perceived by us, if the representation of time did not exist as a foundation à priori. Without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that ...
kant-critique-of-pure-reason:0058
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
58
kant-critique-of-pure-reason:0057
kant-critique-of-pure-reason:0059
79
2. Time is a necessary representation, lying at the foundation of all our intuitions. With regard to phenomena in general, we cannot think away time from them, and represent them to ourselves as out of and unconnected with time, but we can quite well represent to ourselves time void of phenomena. Time is therefore give...
kant-critique-of-pure-reason:0059
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
59
kant-critique-of-pure-reason:0058
kant-critique-of-pure-reason:0060
114
3. On this necessity à priori is also founded the possibility of apodeictic principles of the relations of time, or axioms of time in general, such as: “Time has only one dimension,” “Different times are not coexistent but successive” (as different spaces are not successive but coexistent). These principles cannot be d...
kant-critique-of-pure-reason:0060
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
60
kant-critique-of-pure-reason:0059
kant-critique-of-pure-reason:0061
149
4. Time is not a discursive, or as it is called, general conception, but a pure form of the sensuous intuition. Different times are merely parts of one and the same time. But the representation which can only be given by a single object is an intuition. Besides, the proposition that different times cannot be coexistent...
kant-critique-of-pure-reason:0061
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
61
kant-critique-of-pure-reason:0060
kant-critique-of-pure-reason:0062
113
5. The infinity of time signifies nothing more than that every determined quantity of time is possible only through limitations of one time lying at the foundation. Consequently, the original representation, time, must be given as unlimited. But as the determinate representation of the parts of time and of every quanti...
kant-critique-of-pure-reason:0062
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
62
kant-critique-of-pure-reason:0061
kant-critique-of-pure-reason:0063
752
(c) Time is the formal condition à priori of all phenomena whatsoever. Space, as the pure form of external intuition, is limited as a condition à priori to external phenomena alone. On the other hand, because all representations, whether they have or have not external things for their objects, still in themselves, as d...
kant-critique-of-pure-reason:0063
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
63
kant-critique-of-pure-reason:0062
kant-critique-of-pure-reason:0064
511
What we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses. And as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of t...
kant-critique-of-pure-reason:0064
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
64
kant-critique-of-pure-reason:0063
kant-critique-of-pure-reason:0065
714
[11] I can indeed say “my representations follow one another, or are successive”; but this means only that we are conscious of them as in a succession, that is, according to the form of the internal sense. Time, therefore, is not a thing in itself, nor is it any objective determination pertaining to, or inherent in...
kant-critique-of-pure-reason:0065
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
65
kant-critique-of-pure-reason:0064
kant-critique-of-pure-reason:0066
347
Time and space are, therefore, two sources of knowledge, from which, à priori, various synthetical cognitions can be drawn. Of this we find a striking example in the cognitions of space and its relations, which form the foundation of pure mathematics. They are the two pure forms of all intuitions, and thereby make synt...
kant-critique-of-pure-reason:0066
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
66
kant-critique-of-pure-reason:0065
kant-critique-of-pure-reason:0067
745
In conclusion, that transcendental æsthetic cannot contain any more than these two elements—space and time, is sufficiently obvious from the fact that all other conceptions appertaining to sensibility, even that of motion, which unites in itself both elements, presuppose something empirical. Motion, for example, presup...
kant-critique-of-pure-reason:0067
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
67
kant-critique-of-pure-reason:0066
kant-critique-of-pure-reason:0068
201
I. In order to prevent any misunderstanding, it will be requisite, in the first place, to recapitulate, as clearly as possible, what our opinion is with respect to the fundamental nature of our sensuous cognition in general. We have intended, then, to say that all our intuition is nothing but the representation of phen...
kant-critique-of-pure-reason:0068
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
68
kant-critique-of-pure-reason:0067
kant-critique-of-pure-reason:0069
492
To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of th...
kant-critique-of-pure-reason:0069
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
69
kant-critique-of-pure-reason:0068
kant-critique-of-pure-reason:0070
518
In phenomena, we commonly, indeed, distinguish that which essentially belongs to the intuition of them, and is valid for the sensuous faculty of every human being, from that which belongs to the same intuition accidentally, as valid not for the sensuous faculty in general, but for a particular state or organization of ...
kant-critique-of-pure-reason:0070
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
70
kant-critique-of-pure-reason:0069
kant-critique-of-pure-reason:0071
678
There is no other way than through intuitions or conceptions, as such; and these are given either à priori or à posteriori. The latter, namely, empirical conceptions, together with the empirical intuition on which they are founded, cannot afford any synthetical proposition, except such as is itself also empirical, that...
kant-critique-of-pure-reason:0071
Immanuel Kant
kant-critique-of-pure-reason
structured
Critical Philosophy
Enlightenment
philosophy
false
false
71
kant-critique-of-pure-reason:0070
kant-critique-of-pure-reason:0072
732
End of preview. Expand in Data Studio

Athena Corpus

Pre-built data for Athena, a semantic search engine for philosophy, literature, religion, and intellectual history.

Contents

File Size Description
chunks.parquet 610 MB 727k passages with text + metadata (author, work, tradition, era, genre, chapter, etc.)
embeddings_bf16.npy 1.1 GB 727k x 768 float16 vectors, L2-normalized (jina-embeddings-v5-text-nano)
text/ 1.6 GB 5,012 cleaned source texts (plain text, one file per work)

Rows in chunks.parquet and embeddings_bf16.npy are aligned by index -- row 0 in the parquet corresponds to row 0 in the embedding matrix.

Corpus scale

  • 4,980 works from 2,310 authors across 336 intellectual traditions
  • 727k chunks (~640-768 tokens each)
  • Spans ancient philosophy, sacred texts, literature, poetry, political theory, science, and more
  • All texts are public domain

Usage

With Athena (full search server)

git clone https://github.com/tsangha/athena.git && cd athena
uv venv --python 3.11 && source .venv/bin/activate && uv pip install -e .

# Download this dataset
pip install huggingface_hub
hf download tsanghasona/athena-corpus --repo-type dataset --local-dir data/

# Export query encoder model
pip install torch transformers onnxsim
python embedder-rs/scripts/export_onnx.py --output-dir model/
python -m onnxsim model/model.onnx model/model_simplified.onnx

# Start server
uv run python -m uvicorn server.main:app --port 3003

Standalone (just the data)

import polars as pl
import numpy as np

# Load chunks with metadata and text
df = pl.read_parquet("chunks.parquet")
print(df.columns)
# ['text', 'chunk_id', 'author', 'work', 'text_type', 'tradition',
#  'era', 'genre', 'chapter', 'poem_title', 'chunk_index', ...]

# Load embeddings (memory-mapped for large files)
embeddings = np.load("embeddings_bf16.npy", mmap_mode="r")
print(embeddings.shape)  # (726986, 768)
print(embeddings.dtype)  # float16

Embedding model

Embeddings were generated with jina-embeddings-v5-text-nano:

  • 768 dimensions, float16, L2-normalized
  • Asymmetric: document chunks use the default prefix; queries should use "Query: " prefix
  • Generated with Athena's Rust embedder (see repo for source)

Chunking

Texts are split into ~640-768 token passages using strategy-appropriate chunking:

Strategy Used for Examples
structured Numbered sections Spinoza's Ethics, Aquinas's Summa
discursive Flowing prose Nietzsche, Plato's dialogues
literary Chapter-aware paragraph merge Dostoevsky, Homer, Tolstoy
poetic Poem-boundary detection Browning, Yeats, Heine
annotation Markdown header split Academic notes

The text_type column in the parquet indicates which strategy was used for each chunk.

License

MIT -- see the Athena repo for details.

All source texts are public domain.

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