Heinrich 1969 The Proof Structure

The Proof-Structure of Kant's Transcendental Deduction
Author(s): Dieter Henrich

Source: The Review of Metaphysics, Vol. 22, No. 4 (Jun., 1969), pp. 640-659
Published by: Philosophy Education Society Inc.
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THE PROOF-STRUCTURE
OF KANTS TRANSCENDENTAL DEDUCTION
DIETER HENRICH
JL he transcendental DEDUCTION of the categories is the very

heart of the Critique of Pure Reason. It contains the two principal
proofs of the book, the one demonstrating the possibility of a sys
tematic knowledge of experience and the other the impossibility
of knowledge beyond the limits of experience. Kant himself con
sidered this theory completely new and extremely complicated;
moreover he conceded that he had great difficulty in working out
a satisfactory exposition of his theory. It is one of the two chapters
which he rewrote completely for the second edition. Thus it is
not surprising that this deduction has preoccupied interpreters
more than any other text in the history of philosophy. In only
thirty-five pages, which are easily separated from their context,
Kant has formulated his most profound thoughts and presented the
decisive foundation for his theory of knowledge. Whoever under
stands these pages possesses a key to the understanding and
evaluation of the entire work. But Kant's text is so complex and
elusive that it is difficult to follow the line of argument and to
perceive within it the structure of a proof which could support the
whole system of critical philosophy. In view of this it has been
easy for Kant's critics to focus their attacks on the deduction. By
the same token it has been just as easy for philosophers who wish
to make use of Kant as testimony to their own position, to read
their thoughts into his. Until now, however, no one has been
able to offer an interpretation which agrees fully with Kant's text.
Hence, there is still controversy over which of the two ver
sions of the deduction deserves priority and whether indeed any
distinction between them can be maintained that would go beyond
questions of presentation and involve the structure of the proof
itself. Schopenhauer and Heidegger held that the first edition
alone fully expresses Kant's unique philosophy, while Kant him
self, as well as many other Kantians, have only seen a difference
in the method of presentation.
KANTS TRANSCENDENTAL DEDUCTION 641
In the following, an attempt will be made to settle this conflict

which has persisted more than 150 years.1 We shall advocate the
thesis that only the second edition develops a tenable argument
and that the argument in this version corresponds more adequately
with the specific structure of Kant's thought as a whole, than does
that of the first edition. This position contradicts the most im
portant interpretations of Kant; moreover it proposes to re
evaluate the meaning of his work and to guide its reception in a
direction other than that of speculative Idealism, Neo-Kantianism,
or Existential Philosophy.
We will treat first another controversy which, compared with

the debate over the value of the two editions, is only of minor
importance, yet which is relevant here insofar as it ultimately leads
back to this question and allows it to be answered: namely, the
controversy concerning the structure of the proof in the second
edition.
In this edition the conclusion of the deduction seems to be
drawn twice in two completely different passages. It is the task
of a transcendental deduction to demonstrate that the categories
of our understanding are qualified to provide knowledge of ap
pearances, as they are given to us in the unity of a synthesis of
experience (B 123). The conclusion of section 20 reads: "Conse
quently, the manifold in a given intuition is necessarily subject to
the categories" (B 143). This conclusion does not seem to differ
from the result of section 26, according to which "the cate
gories . . . are . . . valid a priori for all objects of experience"
(B 161).
Thus one is tempted to see two proofs of the same proposition
in the text of the second edition. That leads, however, into direct
conflict with Kant's unequivocal explication in section 21, which
states that tAvo arguments, rather than two proofs, are involved
1 In this paper I shall discuss only the proof-structure of the Tran

scendental Deduction. An analysis of its premisses and the problems involv
ed in the application of its conclusion will be given in another paper.
642 DIETER HENRICH
and that these together constitute the proof of the deduction.

"Thus in the above proposition a beginning is made of a deduction
of the pure concepts . . . ." "In what follows, 'something further'
will be shown . . . ." "Only thus, by demonstration of the a priori
validity of the categories in respect of all objects of our senses, will
the purpose of the deduction be fully attained" (B 145). We can
now formulate a criterion for a successful interpretation of the
whole text of the deduction in this way: the interpretation must
show that, contrary to the initial impression that the two conclu
sions merely define the same proposition, on the contrary, sec
tions 20 and 26 offer two arguments with significantly different
results, and that these together yield a single proof of the transcen
dental deduction. We shall call this task the problem of the
two-steps-in-one-proof.
In previous commentaries this problem has been either pro
nounced insoluble or else passed over in silence.2 The better
commentaries claim that Kant's assurance that his deduction pre
sents two steps in one proof cannot be taken seriously, and that we
are compelled to read the text as two distinct and complete proofs.
Two proposals made on the basis of this double-proof theory merit
our attention.3 We shall call them the interpretation according to
Adickes/Paton 4 and the interpretation according to Erdmann/
de Vleeschauwer 5 and shall examine them in that order.
1. In the preface to the first edition of the Critique, Kant
himself distinguished an objective and a subjective side of the
2 Cf., for instance, Norman Kemp Smith, A Commentary on Kant's

Critique of Pure Reason (London, 1918), p. 289; and A. C. Ewing, A Short
Commentary on Kant's Critique of Pure Reason (Chicago, 1967), p. 120.
3 In recent English publications on the Critique one does not find a
discussion of this problem. Bennett and Strawson are writing from a point
of view which does not focus on it. Wolff is interested almost exclusively
in the first edition of the Deduction.
4 Erich Adickes, Kants Kritik der reinen Vernunft (Berlin, 1889),
pp. 139-140; Herbert James Paton, Kant's Metaphysic of Experience (Lon
don, 1936), vol. I, p. 501.
5 Benno Erdmann, Kants Kritizismus in der 1. und 2. Auflage der
Kritik der reinen Vernunft (Leipzig, 1878); Herman de Vleeschauwer, "La
d?duction transcendentale dans l' uvre de Kant," in Werken uitgegeven
door de Faculten der Wijsbegeerte en Letteren (Ghent, 1937), vol. 3, pp. 24
et seq.
deduction (A XVI). The objective side makes the validity of the

categories intelligible, the subjective investigates their relation to
the cognitive faculties in us which must be presupposed if these
categories are to be used. According to Kant one can also dis
tinguish these two aspects as the demonstration that the cate
gories have validity, and the demonstration how they attain
validity. Adickes and Paton propose that this distinction be
employed in order to understand the division of the deduction into
two arguments: section 20 completes the proof of objective valid
ity, section 26 demonstrates the subjective conditions of applica
tion.
This proposal has the advantage of being able to invoke in its
support certain fundamental Kantian statements about the deduc
tion?but there is no further evidence for it. For it is clear that
the proposal cannot be applied to the structure of the second ver
sion of the deduction. In section 21 Kant clearly stated that the
demonstration of the validity of the categories would be completed
in section 26 (B 145). The title and conclusion of this section
can be read in no other way. And the text itself contains no
reflections about the interconnection of our cognitive faculties.
The little word "how," which can indicate the distinction between
a psychological and an epistemological investigation, a subjective
and an objective deduction, only appears incidentally. In this
context, however, we shall see that it must be understood quite
differently.
2. The proposal of Erdmann and de Yleeschauwer likewise
attempts to understand the second version of the transcendental
deduction with the help of another observation of Kant's?this
time of a distinction made in the first version of the deduction.
In two corresponding trains of thought, Kant here elaborates the
relation between the categories, which can be developed from
self-consciousness, and the given sensible representations. He
distinguishes them as the demonstration "from above" and that
"from below." In this way he implies a hierarchy of cognitive
faculties, the highest of which is the understanding and the lowest
sensibility?extremes between which the faculty of imagination
establishes a relation of possible coordination, and between which
the two proofs move in opposite directions.
644 DIETER HENRICH
It seems quite natural to apply this distinction to the inter

pretation of the second edition. And indeed Erdmann and
de Yleeschauwer propose that section 20 be understood as a
deduction "from above," while section 26 is to be regarded as a
deduction "from below."
This proposal is in better agreement with the text of sec
tion 26, which has supplied the decisive arguments against the
interpretation of Adickes and Paton. For Kant here actually
proceeds from intuition, mentions the achievement of the faculty
of imagination, and comes then to speak of the unity in the forms
of intuition, which can be reached only through the categories and
by virtue of the unification of the manifold in a consciousness
(B 160). Nevertheless the two parts of the deduction remain
unexplained by this proposal for the following reason: the struc
ture of the first argument in section 20 can in no way be con
ceived as a deduction "from above"?and thus as a process which
differs from the argument of section 26 insofar as its proof must
be constructed in the opposite sequence. In section 20, just as
in section 26, the manifold of a sensible intuition is mentioned
first. Then it is shown that the manifold can assume the charac
ter of a unitary representation only if it is subject to the categories.
Thus both arguments establish that a given intuition can become
a unitary representation only when the intellectual functions of
the understanding are applied to it. Now as to whether or not
this argument can properly be understood as a deduction "from
below" : the forms of these proofs in no way make it possible to
draw a meaningful distinction between the considerations of the
two sections.
Hence the failure of the only proposed interpretations?not
only because they depart from Kant's assurance that there is one
proof presented in two steps and attempt instead to find two dis
tinct proofs, but also and primarily because their arguments can
offer no useful explanation of the distinction between the two
proofs.
We must search for another interpretation of the text. It
should avoid both of these errors as far as possible and seek an
understanding of the proof of the deduction that would require
the two-steps-in-one-proof thesis. Moreover, it cannot derive sup
port, as do the proposals just discussed, from Kant's observations
about the structure of the proof of the deduction, for they are
valid only in the context of the first edition. Kant always allowed
so many different trains of thought to influence him in formulating
his central arguments that it is never possible to employ his com
ments unless he has explicitly related them to the passage of the
text in question.
II
But now, from the propositions of sections 20, 21, and 26, we
can develop a proposal which will solve the problem of the two
steps-in-one-proof. Its plausibility stems from the fact that it
makes intelligible many peculiarities of the text which must be
neglected by all other proposals.
Kant obviously attached importance to the fact that the result
of the proof in section 20 contains a restriction: he established
that intuitions are subject to the categories insofar as they, as intui
tions, already possess unity (B 143). He indicates this restriction
very clearly by writing the indefinite article in the expression "in
an intuition" (in Einer Anschauung) with the first letter capitaliz
ed. Norman Kemp Smith, the translator, has misunderstood this
hint.6 He believes that Kant wanted to imply that some single
intuition was subject to the categories. This interpretation, how
ever, leads to no meaningful emphasis in the course of the proof.
Unlike English, in German the indefinite article (ein) and the
word unity (Einheit) have the same root. This made it possible
for Kant to express through the capital letter not the distinctness of
any arbitrary intuition as opposed to others (singularity), but
rather its inner unity.
The result of the proof in section 20 is therefore valid only for
those intuitions which already contain unity. That is: wherever
there is unity, there is a relation which can be thought according
to the categories. This statement, however, does not yet clarify
for us the range ivithin which unitary intuitions can be found.
The restriction of the proof in section 20 is then discussed in
that part of section 21 which makes reference to section 26. Here
6 Cf. p. 160 of his translation, which shows also that, as a com

mentator, he could not find sense in Kant's text (cf. note 2 above).
646 DIETER HENRICH
it is announced that the restriction just made in section 20 will be

overcome in the paragraphs of section 26, i.e., the second part of
the deduction will show that the categories are valid for all objects
of our senses (B 161). And this is what actually takes place.
The deduction is carried out with the help of the following reason
ing: wherever we find unity, this unity is itself made possible by
the categories and determined in relation to them. In our repre
sentations of space and time, however, we have intuitions which
contain unity and which at the same time include everything that
can be present to our senses. For indeed the representations of
space and time have their origin in the forms of our sensibility,
outside of which no representations can be given to us. We can
therefore be sure that every given manifold without exception is
subject to the categories.
At this point the aim of the proof of the deduction has been
attained, insofar as the deduction seeks to demonstrate the un
restricted validity of the categories for everything which can be
meaningfully related to experience. Perceptions, which arise
erratically and which cannot be repeated according to determinate
rules, would not make intelligible a coherent and systematic knowl
edge of experience. The only conceivable result of a limited
capacity for ordering our sense-data would be a diffuse and dis
continuous sequence of perceptions.
It is certainly extraordinary to claim that our capacity for
making conscious and thereby unifying our own sensuous repre
sentations should perhaps only be limited. However, its conceiv
ability is an immediate result of the fundamental argument of the
whole Critique. It is implied that our consciousness has the
peculiarity of being "empty." Everything of which Ave can
become conscious must become accessible to us through media
which do not immediately depend on this consciousness. Accord
ing to Kant, it is for this reason that consciousness must be under
stood as an activity, thus always a mafciru/-conscious whose neces
sary inner unity causes us to give it the name "I." But this activity
always presupposes that something is present in the first place
which is to be made conscious. Thus our consciousness can be
found only together with a "passive," receptive faculty, which is
distinct and in certain respects opposed to the spontaneity of con
sciousness; it can encounter intuitions only as given "before all
consciousness." Kant reformulates the task of the transcendental

deduction with reference to this very distinction: it must demon
strate that categories are capable of taking up something given
into the unity of consciousness. "Appearances might very well be
so constituted that the understanding should not find them to be in
accordance with the conditions of its unity" (B 123). If that is
possible, then it can also be asked whether such a disproportion
between consciousness and givenness can be excluded for all or
only for part of the given appearances. The difference between
these two possibilities also defines the difference between the
result of the proof of the first and that of the second step of the
deduction.7
Ill
This question need not recur at every level in the analysis of

the conditions of our knowledge. It could be that considerations
are possible such as would establish rather quickly that the alter
natives with which the transcendental deduction has to deal are
not three-termed but rather only two-termed : that therefore either
no sensuous representations or else all sensuous representations are
capable of being determined by the categories. Anyone familiar
with Kant's work will suspect that Kant had good reason to assert
this. But this amounts to saying that Kant also had an alternative
way of constructing the proof of the transcendental deduction,
other than the one which he actually used in the second edition.
For in this construction he takes into account the possibility of a
merely partial ability of the understanding to establish unity in the
sensible representations. He excluded it only because we do in
7 There was a thesis on the Transcendental Deduction by Friedrich

Tenbruck (Marburg, 1944) never published, which came close to the con
clusion of this section. Pietro Chiodi, La Deduzione nell'Opera di Kant
(Torino, 1961), pp. 245 et seq. makes an attempt to bring the problem of
the "how" (section 26) with that of the "that" (section 20) into a necessary
connection so that together they build one chain of arguments. But one
cannot distinguish the two sections on the basis of these two problems.
And moreover, Chiodi's account of Kant's intention is highly formal and
abstract and cannot be expressed in the language of the Transcendental
Deduction itself.
648 DIETER HENRICH
fact have unitary representations of space and time and therefore

can also unify all representations of sense.
Fortunately we can demonstrate that Kant himself was actually
conscious of the fact that the transcendental deduction could also
be constructed quite differently. His pupil Johann Sigismund
Beck undertook in the year 1793 to publish a selection from Kant's
writings.8 On the title page he was able to announce that this was
being done on Kant's own advice. Kant was interested in making
available a competent commentary which could also be used for
lectures. But when Beck published the third part of his selections
in the year 1796, he considered it necessary to undertake a funda
mental investigation in order to specify the standpoint from which
Kant's Critique was actually to be evaluated. He had come to the
opinion that the structure of the book promoted a false estimate of
Kant's doctrine. Thus it would be necessary to begin with the
productive activity of the understanding, in order to avoid the
misunderstanding that Kant really wanted to speak of "given con
cepts" and of "objects which affect us." In Beck's opinion all this
talk was only an accommodation to traditional doctrine and
constituted preliminary concessions for the purpose of an introduc
tion into the system. With this interpretation, Beck approached,
somewhat belatedly, Fichte's philosophical conviction.
Naturally Kant could not bring himself to approve this. But
since he was interested in Beck and in the effect of his writings, he
was more willing to consider Beck's proposed alteration of the
Critique than was his custom in comparable cases. In a letter to
Beck's colleague Tief trunk, he tried to show approximately what
form the Critique might assume in an altered presentation.9 Thus
we see that Kant himself at one time proposed an alternative to the
transcendental deduction of the second edition.
It must begin with the doctrine of the categories as rules for
the unity of a possible universal consciousness?corresponding to
8 Erlaeuternder Auszug aus Kants kritischen Schriften, vol. 1 (Riga,

1793); vol. 3 (Riga, 1796).
9 Kants gesammelte Schriften, ed. Preussische Akademie der Wissen
schaften, Briefwechsel, vol. 3, letter to Tieftrunk llth Dec. 1797 and the
first sketch of this letter in vol. 4, pp. 468 et seq.
Further evidence in vol. 5 of Kants handschriftlicher Nachlass in the
same edition, reflections 6353 and 6358.
sections 16-18 of the second edition. Then it must demonstrate

that intuitions a priori are presupposed in order that the categories
can be applied at all to given sensuous intuitions. This becomes
evident, when one considers that the categories can only be con
ceived as operators under which they can be applied. Without
such a possibility of application an essential moment of their mean
ing is missing. The meaning of a priori concepts such as the
categories can only be accessible a priori. But the only possibility
of securing a meaning a priori for the categories is their application
to a form of sensible intuition?the only a priori element which is
conceivable in the domain of their application to sensible given
ness. If there is no a priori intuition, then there is no employment
of the categories at all. Now the categories can only be applied
a priori to intuition insofar as they grasp this form itself as a
unitary representation. For categories are nothing else but forms
of synthesizing into a unity. And by virtue of this, the application
of the categories to all sensuous representations is also assured.
For no sensible intuitions can be given independently of the forms
of sensibility, which, in turn, are completely subordinate to the
categories.
By reasoning in this way it is possible to maintain that the
result Kant attains in section 26 on the basis of the mere fact of the
givenness of unitary representations of space and time can be
derived as a necessary condition of every employment of the cate
gories. In accordance with this, the transcendental deduction
can no longer be carried through in terms of those two steps of
the proof which are characteristic of the second version.
In the same context, however, Kant also indicated the reasons
for retaining the proof construction of the second edition: this
proof makes use of the synthetic method, i.e., it proceeds on the
basis of the fact that two doctrines of the Critique are initially
developed independently of one another?the doctrine of the cate
gories as functions of unity in self-consciousness and the doctrine
of space and time as given representations. The second step of
the proof according to the synthetic method has recourse to the
results of the Aesthetic as to facts. If it were conducted according
to analytical method, then the necessity of the forms of intuitions
would first have to be justified. This would then be followed by
an Aesthetic showing which forms we really have at our disposal.
650 DIETER HENRICH
Only then could the deduction be completed. But Kant was of the
opinion that this method "did not have the clarity and facility"
characteristic of the synthetic method.10 And this is the reason
which made him unable to consider Beck's proposed construction
as an improvement. Kant always had the tendency to make his
theory convincing by virtue of its theoretical consequences and,
as far as possible, to reduce analysis of its foundations to a
minimum. He was intent upon changing the entire method of
philosophical instruction and upon securing the convictions of his
age against the dogmatists and against skepticism. He did not
foresee that through this pressure for application he would disillu
sion the best speculative minds among his students and drive
them to other paths.
IV
The papers documenting Kant's reflections on the different

methods for a transcendental deduction postdate the second edition
of the Critique by almost ten years. Of course it is possible to
show that all the ideas necessary for a deduction according to the
analytical method had been already available to him when he
published the first edition of the Critique. But this does not mean
that he had in mind, as he composed the second edition, the
advantages and disadvantages of a deduction according to one
or the other method, and that he expressly chose the synthetic
method on the basis of such a comparison. The text of the
Critique provides no support for such an interpretation. Within
the structure Avhich Kant had already given his book, the
advantages of a construction according to the synthetic method
were in any case obvious. This construction allowed him to
ground the two fundamental positions of critical philosophy, the
sensible a priori and the active role of the understanding in knowl
edge, separately?and then to unite them by means of a single
argument.
But there were still other reasons which induced him to argue
the proof of the deduction synthetically and to divide it accordingly
into two steps. Besides the task of proving the objective validity
10 Briefwechsel, vol. 4, p. 471.
of the categories, Kant also assigned to the deduction the task of

making intelligible the possibility of relating the understanding to
sensibility.11 This task must not be confused with the other of
which Kant speaks in the first preface to the Critique, when he
distinguishes the subjective from the objective side of the deduc
tion (A XVI). There he says that the subjective deduction is an
investigation of those cognitive faculties upon which the possibility
of a functional knowledge by means of the understanding rests.
Such an investigation strives for more than the explanation of
possibility. It seeks to elucidate the whole apparatus of knowl
edge, if only in a summary. The explanation of possibility
proposes merely to remove a difficulty which arises out of the
problem of critical philosophy itself: it assumes pure categories
and then declares, however, that these categories are originally
and essentially related to sensible intuition. Given the accepted
idea of an a priori concept, this relation seems mysterious and
inconceivable. And thus it must be shown that the meaning of
an a priori concept can be so stipulated that it refers necessarily
to intuition. And it must further be shown how one can repre
sent the fact that the given intuition essentially depends on such
concepts. This explanation of possibility can also be given in
another form. It has then to show that categories as well as
intuition cannot even be thought independently of their relation
to one another. Moreover, the demonstration of the necessity
of a relation between them can provide an answer to the problem
atical question concerning the possibility of their relations.
It is well known that Kant sought in the second edition to
avoid the problems of the so-called subjective deduction. But
that does not mean that he neglected the demand for an explana
tion of the possibility of relating the categories to intuitions. To
be sure, Kant used the same words to distinguish between the two
questions involved in the proof of the validity of the categories:
the objective deduction is a proof that the intuitions are subject to
the categories, while both the subjective deduction and the ex
planation of possibility are investigations of how they do this.
But they are still two distinct investigations. Adickes and Paton
have overlooked this distinction. For this reason they were oblig
11 B 159: "We have now to explain the possibility . . . ."
652 DIETER HENRICH
ed to consider the second step of the proof to be something which

it clearly was not: a subjective deduction. At the same time,
however, one may very well read the whole deduction as an ex
planation of the possibility of relating the categories to intuition.
Such an explanation, like the proof of validity, requires two
steps of explanation. First it must be shown what the nature of
a category actually is, given the fact that it is always at the same
time related to a synthesis of intuition. And it must then be
shown that such categories can exercise synthetic functions in
intuition itself. These two parts of the explanation can be given
at the same time with the two steps of the validity proof, according
to which categories in general are valid without limitation. One
cannot blame Kant for not separating the two investigations. For
it is easily shown that the proof of the validity of the categories
must enter into the explanation of the possibility of their relation
to intuition. At the only place where Kant separates the two
investigations from one another, he was compelled to propose a
proof of validity which fails to satisfy strict demands: 12 he has to
proceed at this point from the assumption that we are in possession
of synthetic a priori judgments concerning all objects of sensibility
and that these judgments stand beyond all doubt in virtue of their
employment in mathematical natural sciences. But this was the
very presupposition which Hume called into question. And it is
Kant's merit to have answered the radicalism of Hume's assault
with a correspondingly radical founding of knowledge. For this
reason, he ultimately did not incorporate into the Critique that
form of a deduction which avoids every explanation of possibility.
WTiat we find in the second edition is a proof of the validity of the
categories which is at one and the same time an explanation of the
possibility of their relation to sensibility, a proof which avoids
taking up the problems of an analysis of the cognitive faculties.
And this is equally true of both steps of the deduction?not merely
of its second part, which Adickes and Paton regard as a subjective
deduction.
12 Cf. the note to the introduction to Kant's Metaphysical Foundations

of Science. Like the Prolegomena it starts from science as an indubitable
fact, which is, according to the Prolegomena, legitimate only within an
introduction into the Critique. The differences between the Prolegomena
and the note may be ignored here.
For an understanding of the text, both functions of the

deduction must be borne in mind. But the proof of the validity
of the categories always remains fundamental for a deduction.
The second step of the proof, in section 26, overcomes the restric
tion still in effect in section 20. But considerable effort is required
to recognize this second step. For it is not presented separately
from the second part of the explanation of possibility, and Kant
himself adds to the difficulty of understanding the argument when
he declares, with great emphasis, that the unity in the representa
tions of space and time can be none other than that which is
thought through the categories.13 This statement, however, is
only an application of the result of section 20 and of the conclusion
of section 26. It contains neither a step of the proof nor a sup
plementary explanation of possibility. It is simply misleading to
give an application so much stress that the actual conclusion of an
argument is lost sight of.
But even with all these considerations it has still not be

sufficiently clarified why Kant never presented the actual struct
of his proof in a clearer manner or never even indicated it
equivocally. We have been able to reconstruct it only fro
text which constantly involves other elements and at times g
them undue emphasis. A further reason can be given for t
circumstance which leads into a fundamental consideration ab
the second version of the deduction and its relation to the fi
Already in section 16 Kant seems to suggest that he has complet
the proof of the deduction that all sensible representations
subject to the categories. Kant's argument at this point ma
use of an analysis of the meaning expressed when I say tha
representation is my representation. The unity of apperception
the original definition of the meaning of "belongs to me."
this unity is indicated by the expressions "I" or "I think."
representations are therefore mine insofar as they are bou
together in the unity of self-consciousness. But Kant now exten
the meaning of "mine" further, namely, to include all represent
13 B 161: "This synthetic unity can be no other than . . . ."
654 DIETER HENRICH
tions which can be united in self-consciousness. There are good

grounds for this extension. For we do actually call representa
tions ours in virtue of the fact that we can become conscious that
they belong to us. And there is no better criticism for the associa
tion of representations with a consciousness than the fact that it
can experience them as its own representations.
This extension is equivocal nevertheless. For it leads easily
to the more extensive thesis that all representations which arise
in the sensibility of a being are to that degree also already
potentially conscious representations. Precisely because every
consciousness presupposes, according to Kant, a sensibility, one is
tempted to describe this sensibility itself as "his" sensibility and
then further to assume that all given sensible representations must
also to that extent be "his." This would mean that they are to be
defined as possible contents of his consciousness. And, by proceed
ing in this way, the transcendental deduction would be completed
as a result of a simple semantic analysis of how the word "mine"
is used. For if all given representations are "mine" in the sense
indicated, then that means precisely that they can be taken up into
the unity of consciousness in accordance with the categories.
That would be an astonishingly simple solution to the prob
lem which Kant had announced as the deepest in the whole tran
scendental philosophy. Actually it rests, as is obvious, on a shift
of meaning in the expression "mine." Sensibility is distinct from
self-consciousness. And if something belongs to me only if I can
take it up into consciousness, then as long as it is only available
to be taken up into consciousness, it is not at all "mine"; but only
"in relation to me." It makes no difference whether this relation
is public or private. If the limits of my consciousness' capacity
to take something up precludes its entering my consciousness,
it Avould also never become "mine" in the strict sense of the word.
Kant was certainly aware of this distinction. At an important
point he refrains from saying that there could be no intuition at
all Avhich would remain inaccessible to consciousness. He affirms
only that this representation would then be "nothing for me"
(B 132). But it must also be noted that Kant did not seriously
assume that there could be such representations?and not merely
in virtue of the proof of the deduction, whether it be construed
according to the analytical or the synthetic method. He did not
see with sufficient clarity the homonymy of the word "mine" in

talk about "my" representations. He was thus able to assert
propositions which anticipate the result of the proof of the deduc
tion and at the same time make the deduction dependent on the
mere semantic analysis of the word "mine": "I am conscious of
the self as identical with respect to the manifold of representations
that are given to me in an intuition, because I call them one and
all my representations, and so apprehend them as constituting one
intuition. This amounts to saying that I am conscious a priori
of a necessary synthesis of representations?to be entitled the
original synthetic unity of apperception?under which all repre
sentations that are given to me must stand . . ." (B 135). In the
first edition Kant made use of an even poorer argument in order
to make the same conclusion convincing (A 120). In the second
edition one can clearly recognize that he could not free himself
from such arguments, but also that he does not rely upon them
confidently. And for this reason he never expressly stated that
the deduction already takes place in section 16. Instead he assures
us that it requires both of the steps which we have analyzed
(B 145). And they make no use at all of the semantic analysis of
the word "mine."
One could show that it was no accident that Kant was upset
by the ambiguity of this word. The difficulty inevitably occurs if
one takes his doctrine of consciousness as a point of departure. Its
distinctive features, however, cannot be examined here.
For the present discussion it is more important to see that this
difficulty led to entirely different consequences in the tAvo editions
of the Critique. This difficulty is at least partly responsible for
giving the second edition deduction an external form which is con
fusing and misleading. If we take the necessary pains, we can,
nevertheless find an argument there which is convincing in the
context of Kant's philosophy. In the first version, however, there
is no proof which can dispense with the misleading argument from
the double meaning of "mine." One can easily see this if one
tries to rediscover in the first edition that thought which is indis
pensable for the second edition's division of the proof into two
steps: the idea that the representations of space and time them
selves presuppose a synthesis which includes everything that is
given in them. To be sure, Kant took over this idea from the
656 DIETER HENRICH
first edition, but at the same time he gave it an entirely different

function. There it occured only in the introduction to the proof
(A 99, 101/2, 107). It seeks to clarify the fact that our cognitive
process consists in something more than empirical powers and
principles of combination which could only be investigated by
association-psychology. An a priori synthesis is also involved.
Evidence of this is given in our representations of space and time,
which cannot be understood without a priori synthesis. And this
kind of synthesis leads to the philosophical question concerning
the conditions of its possibility. By means of this argument Kant
thus introduces in the first edition those principles in terms of
which a transcendental deduction is to be given. In the second
edition it has become an essential part of the deduction itself.
Thus there is a substantial difference between the proofs of
the first and the second editions, and not merely in the manner of
presentation, as Kant himself believed. We can understand why
he himself was unable to see this distinction. For even in the
second edition he did not yet altogether give up the inadequate
argument that had been absolutely indispensable for the proof of
the first edition. But as long as incompatible proof-strategies still
continued to affect Kant's conception of the argument, he was not
able to give an unequivocal presentation of the actual structure of
the proof and to distinguish it clearly from the many related inten
tions which a transcendental deduction has to take into account at
the same time. A careful stylistic analysis of the second edition
reveals that Kant has modified his language in section 20 and that
thereby he reaches for the first time the paths of the deduction
which was to offer a cogent argument.
VI
We have noted previously that the proof of the second edition

has the advantage over a possible analytical line of argument that
it is better suited to the structure of the Critique. Now it has
become apparent that, in comparison with the proof of the first
edition, it also has the more significant advantage of being a for
mally correct proof. But these are not the only reasons for believ
ing that Kant's thinking is more appropriately expressed in the
second version of the deduction. An analysis of the proofs yields

a far more general conclusion.
Now if it were only the structure of the book which recom
mends the proof of the second edition, one could, with Beck,
suggest an alternative external shape for the Critique and thus
a change in the form of its central argument. In point of fact,
however, the second deduction is in complete agreement not only
with the structure of the book but also with Kant's fundamental
philosophical idea about the methodology of a philosophical
system.14
Kant based this system on the unifying principle of the unity
of self-consciousness. All its propositions must be deducible from
this principle. But the method of this derivation does not consist
in developing analytical implications from the concept of self
consciousness. Instead it specifies the presuppositions of the
possibility of the existence of self-consciousness. By using this
method, one can come to a knowledge of conditions which, al
though they are not already given in the structure of self-conscious
ness itself, must precisely in virtue of this structure be presupposed
if a self-consciousness is to become actual.
This manner of argument is distinctively Kantian. It com
bines two propositions which may be regarded as the two formal
tenets of the Kantian system: there must be a unifying principle
in terms of which knowledge can be understood; yet this principle
must not entail a monistic exclusion of all other principles ; it must
take into account the discovery of the essential difference in the
roots of our knowledge and make possible a raisonnement which
presupposes their underivable synthesis.
This method of argumentation is just as distinct from the
faculty-psychology of empiricism as it is from those doctrines of
the universal implications of the Ego which transformed Kant's
position into that of speculative idealism. Empiricism lacked any
principle of unity. The form of idealism which was historically
so influential had no concept of an essential unity of originally
distinct elements. Kant's transcendental deduction?but only in
its second version?contains such a concept, although it is not
14 D. Henrich, "Zu Kants Begriff der Philosophie," in Kritik und Meta

physik, Festschrift f?r Heinz Heimsoeth (Berlin, 1966), pp. 40 et seq.
658 DIETER HENRICH
fully developed. It proceeds, albeit with difficulty, according to a

method of proof which is oriented by this concept.
If one succeeds in reaching a clear understanding of this
method, one possesses the key to an understanding of Kant which
is independent of his specific formulations. But what is more
important, one will be able to understand those problems which
remained insoluble for Kant as well as for his successors : the struc
ture of consciousness, of moral knowledge, and of temporal
experience.
It was only very late in his philosophical development that
Kant worked out a balance between the two elements of such a
method. First he realized the necessity of assuming distinct prin
ciples of knowledge whose interrelation is necessary. Later he
discovered the unitary principle in terms of which such relations
must be interpreted. Under the influence of this discovery, how
ever, he maintained for more than a decade plans for a deduction
which transcended the capacity of the unifying principle and which
brought him into contradiction with his earlier discovery. Thus,
for example, one can show that his moral philosophy was freed
from more extensive claims of a deduction from self-consciousness
and assumed its ultimate form only shortly before the appearance
of the Critique of Practical Reason.15 The change in the concep
tion of a transcendental deduction corresponds fully to this develop
ment. And this correspondence is certainly not the weakest con
firmation of the proposed interpretation.
Kant himself did not reach a clear understanding of the nature
of these changes. And he withheld from his readers the clarity
which he actually did possess for strategic reasons. Thus one can
not blame his successors if, unable to discover the coherence of his
texts, they began to seek the spirit of critical philosophy in that
conception of the nature of a philosophic system which Kant him
self had just recently dismissed. In any case they were right
15 This is shown in various articles of mine, among them: "Der

Begriff der sittlichen Einsicht und Kants Lehre vom Faktum der Vernunft"
in: Die Gegenwart der Griechen im neueren Denken (T?bingen, 1960),
pp. 77 et seq.; and "Das Problem der Grundlegung der Ethik bei Kant und
im spekulativen Idealismus" in Sein und Ethos (Mainz, 1963), pp. 350
et seq.
insofar as the peculiar content of critical philosophy is only dis

closed by autonomous philosophical effort. This task is still un
completed today. But the solution of the enigma involved in an
interpretation of the transcendental deduction shows where this
effort has to be directed.
University of Heidelberg.

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The Proof-Structure of Kant's Transcendental Deduction

Author(s): Dieter Henrich

JL he transcendental DEDUCTION of the categories is the very

In the following, an attempt will be made to settle this conflict

We will treat first another controversy which, compared with

1 In this paper I shall discuss only the proof-structure of the Tran

and that these together constitute the proof of the deduction.

2 Cf., for instance, Norman Kemp Smith, A Commentary on Kant's

deduction (A XVI). The objective side makes the validity of the

It seems quite natural to apply this distinction to the inter

6 Cf. p. 160 of his translation, which shows also that, as a com

it is announced that the restriction just made in section 20 will be

consciousness." Kant reformulates the task of the transcendental

This question need not recur at every level in the analysis of

7 There was a thesis on the Transcendental Deduction by Friedrich

fact have unitary representations of space and time and therefore

8 Erlaeuternder Auszug aus Kants kritischen Schriften, vol. 1 (Riga,

sections 16-18 of the second edition. Then it must demonstrate

The papers documenting Kant's reflections on the different

10 Briefwechsel, vol. 4, p. 471.

of the categories, Kant also assigned to the deduction the task of

11 B 159: "We have now to explain the possibility . . . ."

ed to consider the second step of the proof to be something which

12 Cf. the note to the introduction to Kant's Metaphysical Foundations

For an understanding of the text, both functions of the

But even with all these considerations it has still not be

13 B 161: "This synthetic unity can be no other than . . . ."

tions which can be united in self-consciousness. There are good

see with sufficient clarity the homonymy of the word "mine" in

first edition, but at the same time he gave it an entirely different

We have noted previously that the proof of the second edition

second version of the deduction. An analysis of the proofs yields

14 D. Henrich, "Zu Kants Begriff der Philosophie," in Kritik und Meta

fully developed. It proceeds, albeit with difficulty, according to a

15 This is shown in various articles of mine, among them: "Der

insofar as the peculiar content of critical philosophy is only dis

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