Cur-às dhan òrdagh-tìm chosmaich san "Sgrùdadh an Reusain Fhìor-ghlan" le Kant.
Le hupostatachd (is e sin, absolutachadh) an "reusain theòiricich" mar phuing-Aircimìodach fhèin-fhoghainteach na feallsanachd, cuirear as do òrdagh tìme na smaoine feallsanachail, gu h-àraid bhon eipisteimeòlas. San dòigh seo, tha cùl ga chur ris a' bhun-cheist chritigeach dhen fheallsanachd uile, is e sin: ciamar a tha i fhèin comasach? Bha an cur-às a bha seo cuideachd na thobar suibseigeachd ann an tighinn gu ìre na smaoine feallsanachail.
(Herman Dooyeweerd, New Critique of Theoretical Thought, Vol I, pp 107)
HIROSHIGE: “Drochaid Oshashi is Atake ann am Fras Obann”, 1856
The elimination of cosmic time-order in KANT'S Critique of Pure Reason.
By the hypostatization of "theoretical reason" as the self-sufficient Archimedean point of philosophy, the cosmic order of time is eliminated from philosophic thought, particularly from epistemology. In this way the critical basic question of all philosophy, namely: How is it itself possible? is relegated to the background. This elimination was also a source of subjectivism in the development of philosophic thought.
KANT'S so-called Copernican revolution in epistemology (or, should one accept HEIDEGGER'S interpretation of KANT, which in our opinion is by no means convincing, — in "ontology") is the direct proof of the impossibility of a truly critical critique of theoretic reason apart from a transcendental insight into the cosmic order of time. In his Prolegomena zu einer jeden kiinftigen Metaphysik § 4 (W.W. Cass. IV, p. 23) the philosopher of Königsberg writes of The Critique of Pure Reason: „Diese Arbeit is schwer und erfordert einen entschlossenen Leser, sich nach und nach in ein System hinein zu denken, das noch nichts als Gegeben zum Grunde legt, auszer die Vernunft selbst" (I italicize) „und also, ohne sich auf irgendein Faktum zu stützen, die Erkenntnis aus ihren ursprünglichen Keimen zu entwickeln sucht" ["This work is difficult and requires a resolute reader to think his way gradually into a system, which sets at its foundation nothing as given except reason itself, and thus, without supporting itself upon any fact, seeks to develop knowledge from its original seeds."] KANT'S Prolegomena to every future Metaphysics (Works, Cass. Ed.IV, p. 23).
What the reader is asked to do here is simply an abdication from the preliminary questions of critical thought. "Theoretic reason", according to KANT'S transcendental conception a manifest product of theoretical abstraction, should be accepted as given. The question as to how philosophic thought is possible is thereby cut off. For the cosmic order of time, by which the relations of meaning of this thought are guaranteed, is lost sight of.
(Herman Dooyeweerd, New Critique of Theoretical Thought, Vol I, pp 107)
