The Critique of Judgement [98]
JUDGEMENT SECTION II. DIALECTIC OF AESTHETIC JUDGEMENT.
SS 55.
For a power of judgement to be dialectical it must first of all be rationalizing; that is to say, its judgements must lay claim to universality,* and do so a priori, for it is in the antithesis of such judgements that dialectic consists. Hence there is nothing dialectical in the irreconcilability of aesthetic judgements of sense (upon the agreeable and disagreeable). And in so far as each person appeals merely to his own private taste, even the conflict of judgements of taste does not form a dialectic of taste-for no one is proposing to make his own judgement into a universal rule. Hence the only concept left to us of a dialectic affecting taste is one of a dialectic of the critique of taste (not of taste itself) in respect of its principles: for, on the question of the ground of the possibility of judgements of taste in general, mutually conflicting concepts naturally and unavoidably make their appearance. The transcendental critique of taste will, therefore, only include a part capable of bearing the name of a dialectic of the aesthetic judgement if we find an antinomy of the principles of this faculty which throws doubt upon its conformity to law, and hence also upon its inner possibility.
*Any judgement which sets up to be universal may be termed a rationalizing judgement (indicium ratiocinans); for so far as universal it may serve as the major premiss of a syllogism. On the other hand, only a judgement which is thought as the conclusion of a syllogism, and, therefore, as having an a priori foundation, can be called rational (indicium ratiocinatum).
SS 56. Representation of the antinomy of taste.
The first commonplace of taste is contained in the proposition under cover of which every one devoid of taste thinks to shelter himself from reproach: every one has his own taste. This is only another way of saying that the determining ground of this judgement is merely subjective (gratification or pain), and that the judgement has no right to the necessary agreement of others. Its second commonplace, to which even those resort who concede the right of the judgement of taste to pronounce with validity for every one, is: there is no disputing about taste. This amounts to saying that, even though the determining ground of a judgement of taste be objective, it is not reducible to definite concepts, so that in respect of the judgement itself no decision can be reached by proofs, although it is quite open to us to contend upon the matter, and to contend with right. For though contention and dispute have this point in common, that they aim at bringing judgements into accordance out of and by means of their mutual opposition; yet they differ in the latter hoping to effect this from definite concepts, as grounds of proof, and, consequently, adopting objective concepts as grounds of the judgement. But where this is considered impracticable, dispute is regarded as alike out of the question. Between these two commonplaces an intermediate proposition is readily seen to be missing. It is one which has certainly not become proverbial, but yet it is at the back of every one's mind. It is that there may be contention about taste (although not a dispute). This proposition, however, involves the contrary of the first one. For in a manner in which contention is to be allowed, there must be a: hope of coming to terms. Hence one must be able to reckon on grounds of judgement that possess more than private Validity and are thus not merely subjective. And yet the above principle (Every one has his own taste) is directly opposed to this. The principle of taste, therefore, exhibits the following antinomy: 1. Thesis. The judgement of taste is not based upon concepts; for, if it were, it would be open to dispute (decision by means of proofs). 2. Antithesis. The judgement of taste is based on concepts; for otherwise, despite diversity of judgement, there could be no room even for contention in the matter (a claim to the
SS 55.
For a power of judgement to be dialectical it must first of all be rationalizing; that is to say, its judgements must lay claim to universality,* and do so a priori, for it is in the antithesis of such judgements that dialectic consists. Hence there is nothing dialectical in the irreconcilability of aesthetic judgements of sense (upon the agreeable and disagreeable). And in so far as each person appeals merely to his own private taste, even the conflict of judgements of taste does not form a dialectic of taste-for no one is proposing to make his own judgement into a universal rule. Hence the only concept left to us of a dialectic affecting taste is one of a dialectic of the critique of taste (not of taste itself) in respect of its principles: for, on the question of the ground of the possibility of judgements of taste in general, mutually conflicting concepts naturally and unavoidably make their appearance. The transcendental critique of taste will, therefore, only include a part capable of bearing the name of a dialectic of the aesthetic judgement if we find an antinomy of the principles of this faculty which throws doubt upon its conformity to law, and hence also upon its inner possibility.
*Any judgement which sets up to be universal may be termed a rationalizing judgement (indicium ratiocinans); for so far as universal it may serve as the major premiss of a syllogism. On the other hand, only a judgement which is thought as the conclusion of a syllogism, and, therefore, as having an a priori foundation, can be called rational (indicium ratiocinatum).
SS 56. Representation of the antinomy of taste.
The first commonplace of taste is contained in the proposition under cover of which every one devoid of taste thinks to shelter himself from reproach: every one has his own taste. This is only another way of saying that the determining ground of this judgement is merely subjective (gratification or pain), and that the judgement has no right to the necessary agreement of others. Its second commonplace, to which even those resort who concede the right of the judgement of taste to pronounce with validity for every one, is: there is no disputing about taste. This amounts to saying that, even though the determining ground of a judgement of taste be objective, it is not reducible to definite concepts, so that in respect of the judgement itself no decision can be reached by proofs, although it is quite open to us to contend upon the matter, and to contend with right. For though contention and dispute have this point in common, that they aim at bringing judgements into accordance out of and by means of their mutual opposition; yet they differ in the latter hoping to effect this from definite concepts, as grounds of proof, and, consequently, adopting objective concepts as grounds of the judgement. But where this is considered impracticable, dispute is regarded as alike out of the question. Between these two commonplaces an intermediate proposition is readily seen to be missing. It is one which has certainly not become proverbial, but yet it is at the back of every one's mind. It is that there may be contention about taste (although not a dispute). This proposition, however, involves the contrary of the first one. For in a manner in which contention is to be allowed, there must be a: hope of coming to terms. Hence one must be able to reckon on grounds of judgement that possess more than private Validity and are thus not merely subjective. And yet the above principle (Every one has his own taste) is directly opposed to this. The principle of taste, therefore, exhibits the following antinomy: 1. Thesis. The judgement of taste is not based upon concepts; for, if it were, it would be open to dispute (decision by means of proofs). 2. Antithesis. The judgement of taste is based on concepts; for otherwise, despite diversity of judgement, there could be no room even for contention in the matter (a claim to the