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Oktober 02, 2014

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namely, sense, imagination, and apperception. Each of them may be considered as empirical in its application to given phenomena; all, however, are also elements or grounds a priori which render their empirical application possible. Sense represents phenomena empirically in perception, imagination in hiociation (and reproduction), apperception in the empirical consciousness of the identity of these reproductive


representations with the phenomena by which they were given; therefore in recognition. The whole of our perception rests a priori on pure intuition (if the perception is regarded as representation, then on time, as the form of our internal intuition), the hiociation of it (the whole) on the pure syn- [116] thesis of imagination, and our empirical consciousness of it on pure apperception, that is, on the permanent identity of oneself in the midst of



all possible representations. If we wish to follow up the internal ground of this connection of representations to that point towards which they must all converge, and where they receive for thefirst time that unity of knowledge which is requisitefor every possible experience, we must begin with pure apperception. Intuitions are nothing to us, and do not concern us in the least, if they cannot be received into our consciousness, into which they may enter either directly or indirectly. Knowledge is impossible in any other way. We are conscious a priori of our own permanent identity with regard to all representations that can ever belong toour knowledge, as forming a necessary condition of the possibility of all[96] representations (because these could not represent anything in me, unless they belonged with everything else to one consciousness and could at least be connected within it). This principle stands firm a priori, and may be called the transcendental principle of the unity of all the manifold of our representations (therefore also of intuition). This unity of the manifold in one subject is synthetical; the pure apperception therefore supplies us



with a principle of the syntheticalunity of [117] the manifold in all possible intuitions.1 This synthetical unity, however, presupposes[118] or involves a synthesis, and if that unity is necessary a priori, the synthesis also must be a priori. The transcendental unity of apperception therefore refers to the pure synthesis of imagination as a condition a priori of [97] the possibility of the manifold being united in one knowledge. Now there can take place a priori the productive synthesis of imagination only, because the reproductive rests on conditions of experience. The principle therefore of the necessary unity of the pure (productive) synthesis of imagination, before all apperception, constitutes the ground of the possibility of all



knowledge, nay, of all experience. The synthesis of the manifold in imagination is called transcendental, if, without reference to the difference of intuitions, it affects only the a priori conjunction of the manifold; and the unity of that synthesis is called transcendental if, with reference to the original unity of apperception, it isrepresented as a priori necessary. As the possibility of all knowledge depends on the unity of that apperception,it follows that the transcendental unity of the synthesis of imagination is the pure form of all possible knowledge through which therefore all objects of possible


experience must be represented a priori. This unity of apperception with reference to [119] the synthesis of imagination is the understanding, and the same unity with reference to the .







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experience can ever supply, because experience, though it teaches us that after one phenomenon something else follows habitually, can never teach us that it follows necessarily, nor that we could a priori, and without any [93] limitation, derive from it, as a condition, any conclusion as to what must follow. And thus I ask with reference to that empirical rule of hiociation, which must always be admitted if we say that everything in the succession of events is so entirely subject to rules that nothing [113] ever happens without something preceding it on which it always follows, — What does it rest on, if it is a law of nature, nay, how is that very hiociation possible? you call the ground for the possibility of the hiociation of themanifold, so far as it is contained in the objects themselves, the affinity of the manifold. I ask, therefore, how do you make



that permanent affinity by which phenomena stand, nay, must stand, under permanent laws, conceivable to yourselves? According to my principles it is easily conceivable. All possible phenomena belong, as representations, to the whole of our possible self-consciousness. From this, as a transcendental representation, numerical identity is inseparable and a priori certain, because nothing can become knowledge except by means of that original apperception. As this identity must necessarily enter into the synthesis of the whole of the manifold of phenomena, if that synthesis is to become empirical knowledge, it follows that the phenomena are subject to conditions a priori to which their synthesis (in apprehension) must always conform. The representation of a general condition according to which something manifold can be arranged (with uniformity) is called a rule, if it must be so arranged, a law. All phenomena therefore stand in a permanent connection according to



necessary laws, and thus possess [114] that transcendental affinity of which the empirical is a mere consequence. [94] It sounds no doubt very strange and absurd that nature should have to conform to our subjective ground of apperception, nay, be dependent on it, with respect to her laws. But if we consider that what we call nature is nothing but a whole of phenomena, not a thing by itself, but a number of representations in our soul, we shall no longer be surprised that we only see her through the fundamental faculty of all our knowledge, namely, the transcendental apperception, and in that unity without which it could not be called the object (or the whole) of all possible experience, that is, nature. We shall thus also understand why we can recognise this unity a priori, and therefore as necessary, which would be perfectly impossible if it were given by itself and independent of the first sources of our own thinking. In that case I could not tell whence we should take the synthetical propositions of such general unity of nature. They would have to be taken from the objects of nature themselves, and as this could be done empirically only, we could derive from it none but an accidental unity, which is very different from that necessary connection which we mean when speaking of nature. Section III: Of the Relation of the Understanding to Objects in General,



and the Possibility of Knowing Them a priori [115]?What in the preceding section we have discussedsingly and separately we shall now try to treat in connection with each other and as a whole. We saw that there are three subjective sources of knowledge on [95] which the .





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