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sensibility a priori, supplied by transcendental [77] æsthetic as the material for the concepts of the pure understanding, without which those concepts would be without any contents, therefore entirely empty. It is truethat space and time contain whatis manifold in the pure intuition a priori, but they belong also to the conditions of the receptivity of our mind under which alone it can receive representations of objects, and which therefore must affect the concepts of them also. The spontaneity of our thought requires that what is manifold in the pure intuition should first be in a certain way examined, received, and connected, in order to produce a knowledge of it. This act I call synthesis. In its most general sense, I understand by synthesis the act of arranging different representations together, and of comprehending what is manifold in them under one form of knowledge. Such a synthesis is pure, if the manifold is not given empirically, but a priori (as in time and space). Before we can proceed to an analysis of our representations, these must first be given, and, as far as their contents are concerned, no concepts can arise analytically. Knowledge is first produced by the synthesis of what is manifold (whether given empirically or a priori). That knowledge may at first be crude and confused and in need of analysis, but it is synthesis which really collects the elements of knowledge, and unites them to a certain extent. It is therefore the first thing which we [78] have to consider, if we want to form an opinion on the first origin of our knowledge. We shall see hereafter that synthesis in general is the mere result of what I call the faculty of imagination, a blind but indispensable function of the soul, without [65] which we should have no knowledge whatsoever, but of the existence of which we are scarcely conscious. But to reduce this synthesis to concepts is a function that belongs to the understanding, and by which the understanding supplies us for the first time with knowledge properly so called. Pure synthesis in its most general meaning gives us the pure concept of the understanding. By this pure synthesis I mean that which rests on the foundation of what I call synthetical unity a priori. Thus our counting (as we best perceive when dealing with higher numbers) is a synthesis according to concepts, because resting on a common ground of unity, as for instance, the decade. The unity of the synthesis of the manifold becomes necessary under this concept. By means of analysis different representations are brought under one concept, a task treated of in general logic; but how to bring, not the representations, but the pure synthesis of representations, under concepts, that is what transcendental logic means to teach.The first that must be given us a priori for the sake ofknowledge of all objects, is the manifold in pure intuition. The second is, the synthesis of the manifold by means of [79] imagination. But this does not yet produce true knowledge. The conceptswhich impart unity to this pure synthesis and consist entirely in the representation of this necessary synthetical unity,add the third contribution towards the knowledge of anobject, and rest on the understanding. The samefunction which imparts unity to various representations in one judgment imparts unity likewise tothe mere synthesis of various representations in one intuition, [66] whichin a general way may be called the pure concept of the understanding. The same understanding, and by the same operations by which in concepts it achieves through analytical unity .