The reason, without fantasiar, must ‘ ‘ … to look for in the nature, in compliance with what proper it in it places, what she must apprehend of it ‘ ‘ , what also nothing it could know on same itself. The physics, thus, can be placed in the safe from way science, therefore, during centuries, it did not pass of simple apalpadela. Kant recognizes in its workmanship the work of the empirismo and its basic rule on that all knowledge drift of the experience and on this depends. The sensible afeces constitute a basic element for the knowledge of the nature. But, also, the Critical one does not excuse the estimated ones of the rationalism, as already we dissertamos previously. Kant would not pass of a banal figure, however, and its philosophy of an ecleticism if its intention were to so only elaborate a synthesis of the two gnosiolgicas trends.
The intention of Kant is much more audacious. Its attempt is to describe the tracing of the sphere where if they point out the principles of the reason, determining its uses, measuring its reach and taking away mark its limits. However, in metaphysics, it is registered that it has a continuous to walk. Metaphysics remained in the daily pay-scientific phase of the human knowledge. But, until then, we erramos the way that has taken metaphysics if to constitute a science. The reply for the problematic one of metaphysics as science if it gave, then, with the call copernicana revolution of the knowledge.
Previous to the copernicana revolution, the knowledge was explained assuming that the citizen would have to turn around the object. But, since the things remained inexplicadas, Kant changed roles. The philosopher writes that the same it happened with the first thoughts of Coprnico that, after the things not wanting to very walk well with the explanation of the movement of the celestial bodies ..