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[*Footnote: Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. In the aesthetic,

I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible. For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).]

When, then, for example, I make the empirical intuition of a house by apprehension of the manifold contained therein into a perception, the necessary unity of space and of my external sensuous intuition lies at the foundation of this act, and I, as it were, draw the form of the house conformably to this synthetical unity of the manifold in space. But this very synthetical unity remains, even when I abstract the form of space, and has its seat in the understanding, and is in fact the category of the synthesis of the homogeneous in an intuition; that is to say, the category of quantity, to which the aforesaid synthesis of apprehension, that is, the perception, must be completely conformable.*

[*Footnote: In this manner it is proved, that the synthesis of apprehension, which is empirical, must necessarily be conformable to the synthesis of apperception, which is intellectual, and contained a priori in the category. It is one and the same spontaneity which at one time, under the name of imagination, at another under that of understanding, produces conjunction in the manifold of intuition.]

To take another example, when I perceive the freezing of water, I apprehend two states (fluidity and solidity), which, as such, stand toward each other mutually in a relation of time. But in the time, which I place as an internal intuition, at the foundation of this phenomenon, I represent to myself synthetical unity of the manifold, without which the aforesaid relation could not be given in an intuition as determined (in regard to the succession of time). Now this synthetical unity, as the a priori condition under which I conjoin the manifold of an intuition, is, if I make abstraction of the permanent form of my internal intuition (that is to say, of time), the category of cause, by means of which, when applied to my sensibility, I determine everything that occurs according to relations of time. Consequently apprehension in such an event, and the event itself, as far as regards the possibility of its perception, stands under the conception of the relation of cause and effect: and so in all other cases.

Categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata). And now the question arises-- inasmuch as these categories are not derived from nature, and do not regulate themselves according to her as their model (for in that case they would be empirical)--how it is conceivable that nature

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must regulate herself according to them, in other words, how the categories can determine a priori the synthesis of the manifold of nature, and yet not derive their origin from her. The following is the solution of this enigma.

It is not in the least more difficult to conceive how the laws of the phenomena of nature must harmonize with the understanding and with its a priori form--that is, its faculty of conjoining the manifold--than it is to understand how the phenomena themselves must correspond with the a priori form of our sensuous intuition. For laws do not exist in the phenomena any more than the phenomena exist as things in themselves. Laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses. To things as things in themselves, conformability to law must necessarily belong independently of an understanding to cognize them. But phenomena are only representations of things which are utterly unknown in respect to what they are in themselves. But as mere representations, they stand under no law of conjunction except that which the conjoining faculty prescribes. Now that which conjoins the manifold of sensuous intuition is imagination, a mental act to which understanding contributes unity of intellectual synthesis, and sensibility, manifoldness of apprehension. Now as all possible perception depends on the synthesis of apprehension, and this empirical synthesis itself on the transcendental, consequently on the categories, it is evident that all possible perceptions, and therefore everything that can attain to empirical consciousness, that is, all phenomena of nature, must, as regards their conjunction, be subject to the categories. And nature (considered merely as nature in general) is dependent on them, as the original ground of her necessary conformability to law (as natura formaliter spectata). But the pure faculty (of the understanding)

of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and time, depends. Particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them. Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide.

SS 23. Result of this Deduction of the Conceptions of the

Understanding.

We cannot think any object except by means of the categories; we cannot cognize any thought except by means of intuitions corresponding to these conceptions. Now all our intuitions are sensuous, and our cognition, in so far as the object of it is given, is empirical. But empirical cognition is experience; consequently no a priori cognition is possible for us, except of objects of possible experience.*

[Footnote: Lest my readers should stumble at this assertion, and the conclusions that may be too rashly drawn from it, I must remind them that the categories in the act of thought are by no means limited by the conditions of our sensuous intuition, but have an un-bounded sphere of action. It is only the cognition of the object of thought, the determining of the object, which requires intuition. In the absence of intuition, our thought of an object may still have true and useful consequences in regard to the exercise of reason by the subject. But as this exercise of reason is not always directed on the determination of the object, in other words, on cognition thereof, but also on the determination of the subject and its volition, I do not intend to treat of it in this place.]

But this cognition, which is limited to objects of experience, is not for that reason derived entirely, from, experience, but--and this is asserted of the pure intuitions and the pure conceptions of the understanding--there are, unquestionably, elements of cognition, which exist in the mind a priori. Now there are only two ways in which a necessary harmony of experience with the conceptions of its objects can be cogitated. Either experience makes these conceptions possible, or the conceptions make experience possible. The former of these statements will not bold good with respect to the categories (nor in regard to pure sensuous intuition), for they are a priori conceptions, and therefore independent of experience. The assertion of an empirical origin would attribute to them a sort of generatio aequivoca. Consequently, nothing remains but to adopt the second alternative (which presents us with a system, as it were, of the epigenesis of pure reason), namely, that on the part of the understanding the categories do contain the grounds of the

possibility of all experience. But with respect to the questions how they make experience possible, and what are the principles of the possibility thereof with which they present us in their application to phenomena, the following section on the transcendental exercise of the faculty of judgement will inform the reader.

It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two-- to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. Now, not to mention that with such an hypothesis it is impossible to say at what point we must stop in the employment of predetermined aptitudes, the fact that the categories would in this case entirely lose that character of necessity which is essentially involved in the very conception of them, is

a conclusive objection to it. The conception of cause, for example, which expresses the necessity of an effect under a presupposed condition, would be false, if it rested only upon such an arbitrary subjective necessity of uniting certain empirical representations according to such a rule of relation. I could not then say--"The effect is connected with its cause in the object (that is, necessar-

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ily)," but only, "I am so constituted that I can think this representation as so connected, and not otherwise." Now this is just what the sceptic wants. For in this case, all our knowledge, depending on the supposed objective validity of our judgement, is nothing but mere illusion; nor would there be wanting people who would deny any such subjective necessity in respect to themselves, though they must feel it. At all events, we could not dispute with any one on that which merely depends on the manner in which his subject is organized.

Short view of the above Deduction.

The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility.

I consider the division by paragraphs to be necessary only up to this point, because we had to treat of the elementary conceptions. As we now proceed to the exposition of the employment of these, I shall not designate the chapters in this manner any further.

BOOK II.

Analytic of Principles.

General logic is constructed upon a plan which coincides exactly with the division of the higher faculties of cognition. These are, understanding, judgement, and reason. This science, accordingly, treats in its analytic of conceptions, judgements, and conclusions in exact correspondence with the functions and order of those mental powers which we include generally under the generic denomination of understanding.

As this merely formal logic makes abstraction of all content of cognition, whether pure or empirical, and occupies itself with the mere form of thought (discursive cognition), it must contain in its analytic a canon for reason. For the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta.