Choose from one of the two provided passages. In no more than 500 words describe Kant’s argument or point in the passage in as plain English as possible. The is due via email Friday, September 10 by 5 p.m.
Up to now it has been assumed that all our cognition must conform to the objects; but all attempts to find out something about them a priori through concepts that would extend our cognition have, on this presupposition, come to nothing. Hence let us once try whether we do not get farther with the problems of metaphysics by assuming that the objects must conform to our cognition, which would agree better with the requested possibility of an a priori cognition of them, which is to establish something about objects before they are given to us. This would be just like the first thoughts of Copernicus, who, when he did not make good progress in the explanation of the celestial motions if he assumed that the entire celestial host revolves around the observer, tried to see if he might not have greater success if he made the observer revolve and left the stars at rest. Now in metaphysics we can try in a similar way regarding the intuition of objects. If intuition has to conform to the constitution of the objects, then I do not see how we can know anything of them a priori; but if the object (as an object of the senses) conforms to the constitution of our faculty of intuition, then I can very well represent this possibility to myself. Yet because I cannot stop with these intuitions, if they are to become cognitions, but must refer them as representations to something as their object and determine this object through them, I can assume either that the concepts through which I bring about this determination also conform to the objects, and then I am once again in the same difficulty about how I could know anything about them a priori, or else I assume that the objects, or what is the same thing, the experience in which alone they can be cognized (as given objects) conforms to those concepts, in which case I immediately see an easier way out of the difficulty, since experience itself is a kind of cognition requiring the understanding, whose rule I have to presuppose in myself before any object is given to me, hence a priori, which rule is expressed in concepts a priori, to which all objects of experience must therefore necessarily conform, and with which they must agree. As for objects insofar as they are thought merely through reason, and necessarily at that, but that (at least as reason thinks them) cannot be given in experience at all - the attempt to think them (for they must be capable of being thought) will provide a splendid touchstone of what we assume as the altered method of our way of thinking, namely that we can cognize of things a priori only what we ourselves have put into them. (Bxvii-xviii)
There is no doubt whatever that all our cognition begins with experience; for how else should the cognitive faculty be awakened into exercise if not through objects that stimulate our senses and in part themselves produce representations, in part bring the activity of our understanding into motion to compare these, to connect or separate them, and thus to work up the raw material of sensible impressions into a cognition of objects that is called experience? As far as time is concerned, then, no cognition in us precedes experience, and with experience every cognition begins. But although all our cognition commences with experience, yet it does not on that account all arise from experience. For it could well be that even our experiential cognition is a composite of that which we receive through impressions and that which our own cognitive faculty (merely prompted by sensible impressions) provides out of itself, which addition we cannot distinguish from that fundamental material until long practice has made us attentive to it and skilled in separating it out. It is therefore at least a question requiring closer investigation, and one not to be dismissed at first glance, whether there is any such cognition independent of all experience and even of all impressions of the senses. One calls such cognitions a priori, and distinguishes them from empirical ones, which have their sources a posteriori, namely in experience. (B1-2)