{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title":"贺麟全集 小逻辑","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208077065","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","id":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","uuid":"814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title":"贺麟全集 小逻辑","normalized_title":"贺麟全集小逻辑","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208077065","isbns":["9787208077065"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":409,"navigation_url":"https://workshop.closeclaw.top/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58","title_url":"https://workshop.closeclaw.top/ai/title/%E8%B4%BA%E9%BA%9F%E5%85%A8%E9%9B%86%20%E5%B0%8F%E9%80%BB%E8%BE%91","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/814ecd11-5d1c-4f8a-b6d4-83f989e06c58","page_url":"https://workshop.closeclaw.top/api/ai/books/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/page","search_url":"https://workshop.closeclaw.top/api/ai/books/814ecd11-5d1c-4f8a-b6d4-83f989e06c58/search"},"page":{"printed_page":134,"pdf_page":143,"physical_index":143,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"0362074f9924ecebea2af16d27baf35d123bd372f38886d4152e14ba56b97403"},"chapter":"小逻辑","content":"§46\n\n但单说有理性的对象存在，尚不能令我们满足。求知欲使我们不能不要求去认识这自我同一性或空洞的物自体。所谓认识不是别的，即是知道一个对象的特定的内容。但特定的内容包含多样性的东西结合在它自身内，而且这种结合是建筑在与许多别的对象的联系上的。如今要想规定那无限之物或物自体的性质，则理性除了应用它的范畴外，就会没有别的认识工具了。但如果设法应用范畴去把握无限，则理性便成为飞扬的或超越的了。\n\n〔说明〕说到这里，就进到康德理性批判的第二方面了，这一方面就其本身而论，较之前一部分，尤为重要。批判哲学的第一部分就是前面所提到的观点，即认所有范畴都以自我意识的统一性为本源，因此通过这些范畴所得到的知识，事实上不包含任何客观性，即在前面(§40和§41)所归给范畴的客观性，也只是主观的了。所以，如单就这点看来，则康德的批判只是一种粗浅的主观唯心论。它并未深入到范畴的内容，只是列举一些主观性的抽象形式，而且甚至片面地停留在主观方面，认主观性为最后的绝对肯定的规定。但到了批判哲学的第二部分，康德考察他所谓范畴的应用，即理性应用范畴以求得到关于对象的知识时，他至少曾略略提到范畴的内容。或至少他曾给了一个可以讨论范畴的内容的机会。我们有特殊兴趣去看康德讨论范畴如何应用于无条件的对象，亦即如何批判形而上学。对于他进行的方法，我们在这里将略加叙述和批判。\n\n小逻辑\n\n134","previous_page":133,"next_page":135}