The Critique of Judgement [16]
understanding and reason (logically according to concepts). On these considerations is based the division of the Critique of judgement into that of the aesthetic and the teleological judgement. By the first is meant the faculty of estimating formal finality (otherwise called subjective) by the feeling of pleasure or displeasure, by the second, the faculty of estimating the real finality (objective) of nature by understanding and, reason. In a Critique of judgement the part dealing with aesthetic judgement is essentially relevant, as it alone contains a principle introduced by judgement completely a priori as the basis of its reflection upon nature. This is the principle of nature's formal finality for our cognitive faculties in its particular (empirical) laws-a principle without which understanding could not feel itself at home in nature: whereas no reason is assignable a priori, nor is so much as the possibility of one apparent from the concept of nature as an object of experience, whether in its universal or in its particular aspects, why there should be objective ends of nature, i. e., things only possible as natural ends. But it is only judgement that, without being itself possessed a priori of a principle in that behalf, in actually occurring cases (of certain products) contains the rule for making use of the concept of ends in the interest of reason, after that the above transcendental principle has already prepared understanding to apply to nature the concept of an end (at least in respect of its form). But the transcendental principle by which a finality of nature in its subjective reference to our cognitive faculties, is represented in the form of a thing as a principle of its estimation, leaves quite undetermined the question of where and in what cases we have to make our estimate of the object as a product according to a principle of finality, instead of simply according to universal laws of nature. It resigns to the aesthetic judgement the task of deciding the conformity of this product (in its form) to our cognitive faculties as a question of taste (a matter which the aesthetic judgement decides, not by any harmony with concepts, but by feeling). On the other hand, judgement as teleologically employed assigns the determinate conditions under which something (e. g., an organized body) is to be estimated after the idea of an end of nature. But it can adduce no principle from the concept of nature, as an object of experience, to give it its authority to ascribe a priori to nature a reference to ends, or even only indeterminately to assume them from actual experience in the case of such products. The reason of this is that, in order to be able merely empirically to cognize objective finality in a certain object, many particular experiences must be collected and reviewed under the unity of their principle. Aesthetic judgement is, therefore, a special faculty of estimating according to a rule, but not according to concepts. The teleological is not a special faculty, but only general reflective judgement proceeding, as it always does in theoretical cognition, according to concepts, but in respect of certain objects of nature, following special principles-those, namely, of a judgement that is merely reflective and does not determine objects. Hence, as regards its application, it belongs to the theoretical part of philosophy, and on account of its special principles, which are not determinant, as principles belonging to doctrine have to be, it must also form a special part of the Critique. On the other hand, the aesthetic judgement contributes nothing to the cognition of its objects. Hence it must only be allocated to the Critique of the judging subject and of its faculties of knowledge so far as these are capable of possessing a priori principles, be their use (theoretical or practical) otherwise what it may-a Critique which is the propaedeutic of all philosophy.
IX. Joinder of the Legislations of Understanding and Reason by means of Judgement.
Understanding prescribes laws a priori
IX. Joinder of the Legislations of Understanding and Reason by means of Judgement.
Understanding prescribes laws a priori