? ? ? ?為經(jīng)驗(yàn)的建構(gòu)以及基本概念的建構(gòu)這些我們思維方面所做的探索就是康德的工作的起點(diǎn)。他看到我們不能得見(jiàn)于一向的經(jīng)驗(yàn)。

　　這一引述在第一批判的開(kāi)頭很出名：“經(jīng)驗(yàn)就是，毫無(wú)疑問(wèn)，所有知識(shí)都開(kāi)始于此?！钡撬麤](méi)說(shuō)：我們以之進(jìn)行思維的概念也來(lái)自經(jīng)驗(yàn)。這就是休謨和英國(guó)經(jīng)驗(yàn)論者的思路。

　　相反，他展示了概念已總是對(duì)經(jīng)驗(yàn)本身有著本質(zhì)構(gòu)成上的必要性。這一事實(shí)即把每一已知數(shù)、每一自然變化都?xì)w因于自我，而非起始的經(jīng)驗(yàn)，相反是它首先使經(jīng)驗(yàn)成為可能?？档乱虼藖?lái)到了他有名的構(gòu)想上——想想如今的電腦的話(huà)，恐怕會(huì)清晰得多，如電腦普遍、不受限制和不可思議的強(qiáng)大記錄功能。如果那就是我們不得不獲得關(guān)于世界的認(rèn)知的唯一方法，那么我們就將深陷迷途并且會(huì)悶死在信息數(shù)據(jù)的大海中，而且不再有什么能明示（inform）給我們。明示（inform）的意思就是說(shuō)使其自身在混亂雜多中保持對(duì)特定問(wèn)題的指向。所以，我們已經(jīng)從這個(gè)極端的例子里看到，這樣的迷信今天困擾著我們，就好像計(jì)算機(jī)科學(xué)是科學(xué)的終結(jié)。不，它是一個(gè)很好的工具，不過(guò)是一個(gè)預(yù)告了對(duì)科學(xué)的想象及批判能有的最大維度的工具。

　　好了，那就是一個(gè)最通俗的例子來(lái)說(shuō)康德為什么能夠說(shuō)使經(jīng)驗(yàn)成立的概念不是經(jīng)驗(yàn)的事物它們本身，而是使我們的經(jīng)驗(yàn)成為可能的條件。

　　我們可以說(shuō)，大家注意到的一切都還未加審視（judgment）。這個(gè)詞“審視（judgment）”，是完全褒義的德文詞。它表明什么是問(wèn)題，什么是重要的。審視是明白怎樣去分別本質(zhì)的與非本質(zhì)的。說(shuō)一個(gè)人會(huì)審視就是說(shuō)他不僅是會(huì)某種照搬的行為。相反，他看得到問(wèn)題所在以及可能如何，并且能夠在諸可能性中洞見(jiàn)正確的那個(gè)，否則我們會(huì)說(shuō)他沒(méi)有審視能力。那些能被搞清楚的事物都靠一個(gè)關(guān)鍵詞，也就是“先天的（a priori）”。這什么意思呢？它只是意味著那能成為經(jīng)驗(yàn)的東西必然已在概念的形式中提出了問(wèn)題。

? ? ? This search for the contribution of experience and the contribution of the basic concepts in terms of which we think is the starting point for Kant's work.He saw that we cannot get past experience.The quote from the famous beginning of the first Critique:"Experience is,without a doubt,what all knowledge begins with."

　　But he doesn't say,the concepts with which we think are also acquired from experience.That was the line of Hume and the English empiricists.

　　Rather,he shows that the concepts already always have a constitutive necessity to experience itself.The fact that the self attributes a cause to every datum,to every change in nature,is not at first experience,but makes experience possible in the first place.Kant thus came to his famous formulation,which can be made clear if we think about today's computer,which its universal,unrestricted and unimaginably vast recording power.

　　If that were the only way we have to acquire knowledge of the world,then we would be lost and we'd suffocate in a forest of information,and nothing would inform us.For the inmform means learning to orient oneself in a specific issue under ambiguity.So,we already see from this extrem example,this superstition which sometimes worries us today,as if computer science were the end of science.No!It is a woderful instrument,but an instrument that presupposes the greatest degree of scientific imagination and criticism.

　　Well,that is a popular illustration why Kant could say the concepts by which we have experience are not themselves objiect of experience,but conditions that make our experience possible.

　　We can say,someone who notice everything is without judgment.The word judgment is quite nice in German.It indicates that which matters,what's important.Judgment is knowing how to distinguish between the essential and non-essential.To say a person has judgment means he isn't just some sort of registering reaction.Rather,he sees issues and possibilites,and is able to find among the possibilities the right ones,otherwise we'd say he has no judgment.What can be made clear by the use of such a popular illustration is a key term:namely,the a priori.What does it mean?It simply means that to be able have experience,one must already put questions in form of concepts.