The Transcendental Analytic Revisited

Following the publishing of The Achilles of Rationalist Arguments, Mijuskovic writes “The General Conclusion of the Argument of the Transcendental Analytic” to continue what he addresses in his earlier work “The Premise of the Transcendental Analytic.” The first edition Transcendental Analytic and Paralogisms were edited substantially in the second edition, which begs many questions, including whether Kant operates under different presuppositions between these two. Mijuskovic contends the first edition is premised upon time consciousness – in agreement with N. Kemp Smith’s Commentary. From this Kant moves to demonstrate the unity of consciousness as he progresses through the Transcendental Deduction. Kant’s arguments for the unity of consciousness would be incoherent without this priority of the temporal nature of cause and effect prior to unification of these same events. In the order of logic, continuity must precede unity otherwise consciousness would cease.

Additionally, Mijuskovic explains a key dichotomy which will appear later in the simplicity argument’s history: Thus we know a priori (universally and necessarily) that all experience will have constitutive elements of both quantifiable extensity and qualitative intensity and that all possible experience must conform to these conditions in order to be manifested as human awareness.[1] A dichotomy of quantity and quality directly correlates to extension (physicality) and inextension (immateriality). Properties of consciousness should be classified by qualitative properties. All other properties will have a quantitative extension or physicality. This distinction is fundamental to the premise of the immateriality of thought which grounds the simplicity of consciousness. Physical/material properties cannot account for the nature of consciousness because they were never intended to do so. Only inextended, qualitative properties can logically apply to consciousness. Mijuskovic following Kant makes it clear the two must be made distinct since they apply to completely different categories of experience.

In sum, Mijuskovic concludes: First, we begin with the indubitabilty of our temporal consciousness; and then we proceed through a “deduction” showing that such an awareness depends upon a complicated interworking of transcendental activities of the productive imagination (A99-104), which finally, results in mutually conditioning ‘effects’ (both transcendental and empirical) of an awareness of a temporal unity and continuity of one consciousness and one spacetime continuum, the latter as apprehended in our representation of one unified system of nature.[2]


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