A SYNOPTICAL SUMMARY OF THE SCHEME OF THE ARGUMENT TO PROVE THE
DIVERSITY IN KIND[166] OF THE REASON AND THE UNDERSTANDING.
SEE P. 143.
The Position to be proved is the _difference in kind_ of the
Understanding from the Reason.
The Axiom, on which the Proof rests, is: Subjects, which require
essentially different General Definitions, differ _in kind_ and not
merely _in degree_. For difference _in degree_ forms the ground of
_specific_ definitions, but not of _generic_ or general.
Now Reason is considered either in relation to the Will and Moral
Being, when it is termed the[167] Practical Reason = A: or relatively,
to the intellective and Sciential Faculties, when it is termed
Theoretic or Speculative Reason = _a_. In order therefore to be
compared with the Reason; the Understanding must in like manner be
distinguished into the Understanding as a Principle of _Action_, in
which relation I call it the Adaptive Power, or the faculty of
selecting and adapting Means and Medial of proximate ends = B: and the
Understanding, as a mode and faculty of thought, when it is called
Reflection = _b_. Accordingly, I give the General Definitions of
these four: that is, I describe each severally by its _essential
characters_: and I find, that the definition of A differs _toto
genere_ from that of B, and the definition of _a_ from that of _b_.
Now subjects that require essentially different definitions do
themselves differ in kind. But Understanding and Reason require
essentially different definitions. Therefore Understanding and Reason
differ in kind.
[166] This summary did not appear in the first edition.--ED.
[167] N. B. The Practical Reason alone _is_ Reason in the full and
substantive sense. It is reason in its own sphere of _perfect
freedom_; as the source of _IDEAS_, which Ideas, in their conversion
to the responsible Will, become Ultimate Ends. On the other hand,
Theoretic Reason, as the ground of the Universal and Absolute in all
logical _conclusion_ is rather the _Light_ of Reason in the
_Understanding_, and known to be such by its contrast with the
contingency and particularity which characterize all the proper and
indigenous growths of the Understanding.