The canon of reason is that formulation of reason through which rational material appears through the senses, received by the sensibility/imagination, and acted on by thoughts and actions. The question I pose here is can reason affirm this canon of reason, and if so is it limited to the extent to which our reason can affirm things as well as the limits of the information contained in the empirical.
Empirical consciousness is reality, and is that substratum of reality, which makes its appearance ontological in the particular objects of space-time. The spatiality of space-time is a matter in and of itself through which objects are capable of being sensed, imagined, and acted on through thoughts and actions. Its the fundamental force behind that which is substance, that is the empirical matter of our senses.
Its that which impresses the object on our mind, and "opens" the possibility for the contemplation of the possibilities of our own existence, and that which surrounds us. Object though is not a mere appearance in the sense that its merely something which manifests itself through the empirical senses.
Our concepts of objects though derive themselves from the empirical appearance of objects as we sense them in the construct of space-time. This concept of objects is determined by the canon of reason, and if it depends on empirical perceptions and appearances to determine itself does it negate it transcendental nature.
That is in order for the transcendental and spatial/visual to make itself known it must conform and apply itself to the collective material of the empirical world. The collective material of the empirical world is determined in a two-fold sense external to our being, that is at it is represenative in and of itself.
It is determined by the fixity of things in space, but as they are determined by the causal succession of time, which is determined by the laws of nature and causality. This said though of what use is this canon of reason as an absolute form of reason if it does not ground itself on the particular objects, which it makes possible in the first place.
Also if the laws of nature and the objects contained within are determined by a dynamic procedure in time-space of what use is this canon as a dogmatic measure to determine true and false in regards to our empirical knowledge. The information contained within the self of the empirical world seems to be limited by its own potentiality to be, which is constantly being determined in its actuality.
Causality as a law is thus just a constancy of change within the continuity of empirical items as determined by the potentiality of things as they exist in their actual form. The actual form of a thing merely self-references or "differentiates" the process of a change in an empirical being as its constantly changing internally and externally. This process is merely a random determination of events with no necessarily fixed or rational law guiding its procedure.
Its just merely the coincidence of events which gives something the appearance of being ordered in a fixed manner by a canon of reason. This is not to say that the canon of reason is merely an illusion, but our understanding of it giving us a pre-formed intuition or knowledge of the empirical world is quite ridiculous.
Its only in accordance with the random processes of the empirical world, which are being determined through environment changes, and our mental constructs that such a canon of reason can achieve any rational ends. That is to say that its conclusion in objective can only be made in a positive manner through the utility of mental constructs as they attempt to understand how the dynamics of the natural and empirical world works.
It is my opinion that our sensibilities shape many of our perceptions of what we perceive or think to know regarding the empirical world. Its important to assure ourselves that we do not fall into such a catastrophic and tragic manner of deducting the realities of the empirical world as they appear to us.
It is through that which appears that we can come to verify that which does not appear, since that which appears anticipates that which does not appear. That is to say that space and the causality of time differentiate themselves and uncover the possibilities in existence, through a dynamic process, through those objects which appear to our senses.
It is then through these appearances that we can abstract and deduct certain possibilities and necessities pertaining to the world of empirical objects, which gives us insight into the canon of reason. That said if the canon of reason manifests and and reveals itself through the appearance of things in accordance with the potentiality of the thing and the law of causality then the canon of reason limits its existence to that which appears.
There is only a random and dynamic process of uncovering that which occurs as the internal structure of an empirical being causes the appearance to change and adapt itself to its self and environment. This randomness can little be understood, but the content of this randomness can be understood and grasped by the mind in order to compile and arrange an appropriate understanding of the inner-workings of the thing as it appears to us.
That said our knowledge and information is constantly being determined in coincidence with this random and meaningless dynamic motion within time. The "limits" of the space and being within a thing are constantly adapting and changing in some cases, which makes me doubt there is a pre-fixed notion or concept of knowledge as it is associated with a particular group or category of empirical objects.
This pre-fixed notion of self is something which is merely an illusion, which the appearances of things cast upon our senses. The causal order is created through this illusion, and it is through this illusion that we can come to mentally construct particular laws and rules pertaining to the operations and inner workings of the empirical world.
This is to say that the randomness of the dynamic causality contained and determined within the collective empirical material of space-time is the determining factor to what we know, can know, and ought to know. The deduction there is a rational line of order within this dynamic process is to fool oneself with an unnecessary illusion, which will cripple one good's reason if they decide to rush after it.
All conclusions to such an order can only be made through induction and probability analysis, which seems to not fix us with a certain response to the possibility of a fixed order contained and determined by the canon of reason. This canon of reason seems to be hopelessly determined by the dynamics and constant changing continuity of the empirical world.
That is to say any pre-fixed knowledge or information contained within it seems to be self-negated by the fact that it is limited to the environmental and material changes, which occur within the empirical. Beyond the empirical all is a mere void, and not present to our senses nor capable of being determined appropriately by our reason.
That which is not within the confines of time is something which can not be causally determined, and the canon of reason is presupposed to be such a non-caused item. That said if its non-caused then why does it need to accord with the law of causality and the dynamics of the succession of time as they apply them to the empirical world in order to be known.
It seems contradictory that the pre-fixed notions and concepts of space-time contained within the canon of reason would need be determined by that which it determines. It seems that this canon of reason is something which is merely the invention of the human imagination and sensibility as it pertains to the material and operations of the empirical world.
That is the canon of reason is nothing more than a mental construct upon which we have made certain deductions or inductions regarding the information and knowledge we can come to understand in the empirical world. These deductions and inductions arise in correspondence with the dynamics of the empirical world as applied by the law of causality, which is determined by the succession within time.
The randomness of the operations and dynamics of the empirical world coincide with certain objects, which contain a distilled format of information and knowledge. This distilled format of information and knowledge is the canon of reason, which is constantly in a continuus flux of changes and adaptions in accordance with the dynamics of the law of causality.
That means that the canon of reason is not merely a mental construct, which operates as a means for our mind projecting meaning upon the illusion which is the canon of reason, but is a construct of the law of causality and the dynamics and operations of the material of the empirical realm.
That is there is no such thing as a pre-fixed canon in space-time through which we receive our information and knowledge in an absolute sense. Information and Knowledge is something which is received by the mind in correspondence with man's sensibility, and is reason's duty to make as much sense out of information and knowledge of the empirical world.
The information and knowledge of the empirical world though is determined in large by the law of causality, which does not determine itself in any uniform manner. It rather determines itself in a manner of divergence, but a manner of divergence from which it always desires to self-replicate organisms and structures of the empirical world.
This is determined in a random and meaningless manner, and it reflects the whole idea behind Schoepenhauer's will to live. The only perceived order which is brought about it is due to the fixity of things as they appear to us, which only casts an illusion upon our sensibilities of there being a rational order in space-time and the universe.
Order is thus merely an illusion which arises from the way the co-existing empirical items impress themselves onto our sensibilities, but through rational deduction we can understand there is no such order. That is there is just a variance of possibilities and actualities, which are contained within a particular category pertaining to the empirical world.
All is merely a dynamic changing and adaption of these possibilities and actualities to the potentialities contained within the thing as determined by the causal law and environmental processes. Its my final conclusion that it is through mental constructs and immediate perceptions that we can come to the illusion that there is a rational and ordered force or canon of reason behind the information and knowledge contained in the empirical world.
If there is any order its merely based on a scale of variance, possibility, and differentiation all of which are determined by causal laws and the dynamic operations of the empirical world. That is to say this order merely rests on the possibility of things as they exist, but this still does not give us any pre-formed or fixed notion or concept of order and rationality, which the canon of reason is supposedly supposed to deliever to us.
This canon of reason is merely a product of our reason in accordance with the operations of the empirical world, and the information and knowledge being determined by the causal dynamics of these operations. It has no application outside these boundaries, and means little as a concept or notion without a more specific and empirical foundation, which is grounded on our mental constructs and rational intuition.