Laruelle, Francois. “Reflections sur la sens de la finitude dans la Critique de la Raison Pure.” Revue International de Philosophie 35 (1981): 269-83.
Reflections on the Meaning of Finitude in the Critique of Pure Reason
“Finitude” designates human knowledge’s positive nature of not creating its object which it nevertheless determines as object, of having to receive it so as to determine it. The Critique of Pure Reason modifies the theological problematic of finitude which, in the classical age, instead designates man’s being created, transposing it into the problematic of the intuitive relation of repraesentatio to the object and in fact the powerlessness of man to create the latter. We must make three preliminary yet essential distinctions. Finitude primarily and essentially is said of (human) intuition and secondarily, not essentially, of the imagination, the understanding and reason which are simultaneously finite and infinite. Furthermore, we must distinguish the finitude of intuition and its infinite (synthetic) condition in intuition: finally, we must distinguish these limited places  of finitude in accordance with certain parts of the Critique, simultaneously in accordance with the faculties and relations of one space of “form” to another—in accordance with finitude as the general principle of interpretation which is then globally opposed to an interpretation which would take for its guiding-thread the rise of Reflection throughout the Critique towards the highest instance of rational determination, the infinite and ideal. The first supposes that Reason can be liberated from the bondage of its initial finitude in “sensible” intuition, the second supposes this liberation without, however, its bonds with receptivity being fully broken.
We often oppose the Heideggerian and idealist (Hegelian or neo-Kantian) interpretations of these problems. On one side, finitude as irreducible and unsurpassable becomes the principle interpretation of Reason itself as pure finite Reason. On the other, finitude is simply an initial, limited and surpassed moment, either of the pure Idea, or of the transcendental reflection of infinite Reason. And it is true from the one to the other, from the directing primacy of Intuition to that of Reason and its ends, from the primacy of reception to that of phenomenal, then intelligible determination, from the primacy of sensibility to that of the intelligible (the universal moral Law in the solution to the third antinomy), there is seemingly a reciprocal reversal of perspectives which are rendered irreconcilable, thus changing their particular sense (that of sensibility to the understanding) and their critical value (their relation to the Whole or to the architectonic of the Critique). The adversaries themselves are bound to be carried away in these somewhat excessive debates and in oppositions which are all too often unilateral. Finitude becomes a problem, acquiring sense and value, when the preliminary or prefatory position of the texts which indicate and program it are recognized. Like any threshold, finitude can also be crossed “unproblematically” since it leads to the tabernacle of the moral Law, which detains its visitors in its folds indefinitely. Hence the two necessary interpretations mentioned above. This essay endeavors to rediscover their co-belonging and to stop opposing what the threshold itself never opposes: the simple indication or transition, and the program.