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in time, merely as an intuition, which contains a given manifold, is subject to the original unity of consciousness, and that solely by means of the necessary relation of the manifold in intuition to the “I think,” consequently by means of the pure synthesis of the understanding, which lies a priori at the foundation of all empirical synthesis. The transcendental unity of apperception is alone objectively valid; the empirical which we do not consider in this essay, and which is merely a unity deduced from the former under given conditions in concreto, possesses only subjective validity. One person connects the notion conveyed in a word with one thing, another with another thing; and the unity of consciousness in that which is empirical, is, in relation to that which is given by experience, not necessarily and universally valid.

      The Logical Form of all Judgements consists in the Objective Unity of Apperception of the Conceptions contained therein. §§ 15

I could never satisfy myself with the definition which logicians give of a judgement. It is, according to them, the representation of a relation between two conceptions. I shall not dwell here on the faultiness of this definition, in that it suits only for categorical and not for hypothetical or disjunctive judgements, these latter containing a relation not of conceptions but of judgements themselves — a blunder from which many evil results have followed.²⁰ It is more important for our present purpose to observe, that this definition does not determine in what the said relation consists.

      But if I investigate more closely the relation of given cognitions in every judgement, and distinguish it, as belonging to the understanding, from the relation which is produced according to laws of the reproductive imagination (which has only subjective validity), I find that judgement is nothing but the mode of bringing given cognitions under the objective unit of apperception. This is plain from our use of the term of relation is in judgements, in order to distinguish the objective unity of given representations from the subjective unity. For this term indicates the relation of these representations to the original apperception, and also their necessary unity, even although the judgement is empirical, therefore contingent, as in the judgement: “All bodies are heavy.” I do not mean by this, that these representations do necessarily belong to each other in empirical intuition, but that by means of the necessary unity of appreciation they belong to each other in the synthesis of intuitions, that is to say, they belong to each other according to principles of the objective determination of all our representations, in so far as cognition can arise from them, these principles being all deduced from the main principle of the transcendental unity of apperception. In this way alone can there arise from this relation a judgement, that is, a relation which has objective validity, and is perfectly distinct from that relation of the very same representations which has only subjective validity — a relation, to wit, which is produced according to laws of association. According to these laws, I could only say: “When I hold in my hand or carry a body, I feel an impression of weight”; but I could not say: “It, the body, is heavy”; for this is tantamount to saying both these representations are conjoined in the object, that is, without distinction as to the condition of the subject, and do not merely stand together in my perception, however frequently the perceptive act may be repeated.

      All Sensuous Intuitions are subject to the Categories, as Conditions under which alone the manifold Content of them can be united in one Consciousness. §§ 16

      The manifold content given in a sensuous intuition comes necessarily under the original synthetical unity of apperception, because thereby alone is the unity of intuition possible (§§ 13). But that act of the understanding, by which the manifold content of given representations (whether intuitions or conceptions) is brought under one apperception, is the logical function of judgements (§§ 15). All the manifold, therefore, in so far as it is given in one empirical intuition, is determined in relation to one of the logical functions of judgement, by means of which it is brought into union in one consciousness. Now the categories are nothing else than these functions of judgement so far as the manifold in a given intuition is determined in relation to them (§§ 9). Consequently, the manifold in a given intuition is necessarily subject to the categories of the understanding.

      Observation. §§ 17

The manifold in an intuition, which I call mine, is represented by means of the synthesis of the understanding, as belonging to the necessary unity of self-consciousness, and this takes place by means of the category.²¹ The category indicates accordingly that the empirical consciousness of a given manifold in an intuition is subject to a pure self-consciousness a priori, in the same manner as an empirical intuition is subject to a pure sensuous intuition, which is also a priori. In the above proposition, then, lies the beginning of a deduction of the pure conceptions of the understanding. Now, as the categories have their origin in the understanding alone, independently of sensibility, I must in my deduction make abstraction of the mode in which the manifold of an empirical intuition is given, in order to fix my attention exclusively on the unity which is brought by the understanding into the intuition by means of the category. In what follows (§§ 22), it will be shown, from the mode in which the empirical intuition is given in the faculty of sensibility, that the unity which belongs to it is no other than that which the category (according to §§ 16) imposes on the manifold in a given intuition, and thus, its a priori validity in regard to all objects of sense being established, the purpose of our deduction will be fully attained.

      But there is one thing in the above demonstration of which I could not make abstraction, namely, that the manifold to be intuited must be given previously to the synthesis of the understanding, and independently of it. How this takes place remains here undetermined. For if I cogitate an understanding which was itself intuitive (as, for example, a divine understanding which should not represent given objects, but by whose representation the objects themselves should be given or produced), the categories would possess no significance in relation to such a faculty of cognition. They are merely rules for an understanding, whose whole power consists in thought, that is, in the act of submitting the synthesis of the manifold which is presented to it in intuition from a very different quarter, to the unity of apperception; a faculty, therefore, which cognizes nothing per se, but only connects and arranges the material of cognition, the intuition, namely, which must be presented to it by means of the object. But to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition.

      In Cognition, its Application to Objects of Experience is the only legitimate use of the Category. §§ 18

      To think an object and to cognize an object are by no means the same thing. In cognition there are two elements: firstly, the conception, whereby an object is cogitated (the category); and, secondly, the intuition, whereby the object is given. For supposing that to the conception a corresponding intuition could not be given, it would still be a thought as regards its form, but without any object, and no cognition of anything would be possible by means of it, inasmuch as, so far as I knew, there existed and could exist nothing to which my thought could be applied. Now all intuition possible to us is sensuous; consequently, our thought of an object by means of a pure conception of the understanding, can become cognition for us only in so far as this conception is applied to objects of the senses. Sensuous intuition is either pure intuition (space and time) or empirical intuition — of that which is immediately represented in space and time by means of sensation as real. Through the determination of pure intuition we obtain a priori cognitions of objects, as in mathematics, but only as regards their form as phenomena; whether there can exist things which must be intuited in this form is not thereby established. All mathematical conceptions, therefore, are not per se cognition, except in so far as we presuppose that there exist things which can only be represented conformably to the form of our pure sensuous intuition. But things in space and time are given only in so far as they are

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