The Critique of Practical Reason by Abbott, Thomas Kingsmill, 1829-1913, Kant, Immanuel, 1724-1804

When we have to study a particular faculty of the human mind in its sources, its content, and its limits; then from the nature of human knowledge we must begin with its parts, with an accurate and complete exposition of them; complete, namely, so far as is possible in the present state of our knowledge of its elements. But there is another thing to be attended to which is of a more philosophical and architectonic character, namely, to grasp correctly the idea of the whole, and from thence to get a view of all those parts as mutually related by the aid of pure reason, and by means of their derivation from the concept of the whole. This is only possible through the most intimate acquaintance with the system; and those who find the first inquiry too troublesome, and do not think it worth their while to attain such an acquaintance, cannot reach the second stage, namely, the general view, which is a synthetical return to that which had previously been given analytically. It is no wonder then if they find inconsistencies everywhere, although the gaps which these indicate are not in the system itself, but in their own incoherent train of thought.

I have no fear, as regards this treatise, of the reproach that I wish to introduce a new language, since the sort of knowledge here in question has itself somewhat of an everyday character. Nor even in the case of the former critique could this reproach occur to anyone who had thought it through and not merely turned over the leaves. To invent new words where the language has no lack of expressions for given notions is a childish effort to distinguish oneself from the crowd, if not by new and true thoughts, yet by new patches on the old garment. If, therefore, the readers of that work know any more familiar expressions which are as suitable to the thought as those seem to me to be, or if they think they can show the futility of these thoughts themselves and hence that of the expression, they would, in the first case, very much oblige me, for I only desire to be understood: and, in the second case, they would deserve well of philosophy. But, as long as these thoughts stand, I very much doubt that suitable and yet more common expressions for them can be found. *