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[54] BOOK I: ANALYTIC OF CONCEPTS? By Analytic of concepts I do not understand their analysis, or the ordinary process in philosophical disquisitions of dissecting any given concepts according to their contents, and thus rendering them more distinct; but a hitherto seldom attempted dissection of the faculty of the understanding itself, with the sole object of discovering the possibility of concepts a priori, by looking for them nowhere but in the understanding itself [66] as their birthplace, and analysing the pure use of the understanding. This is the proper task of a transcendental philosophy, all the rest is mere logical treatment of concepts. We shall therefore follow up the pure concepts to their first germs and beginnings in the human understanding, in which they lie prepared, till at last, on the occasion of experience, they become developed, and are represented by the same understanding in their full purity, hid from all inherent empirical conditions. [55] CHAPTER I: METHOD OF DISCOVERING ALL PURE CONCEPTS OF THE UNDERSTANDING? When we watch any faculty of knowledge, different concepts, characteristic of that faculty, manifest themselves according to different circumstances, which, as the observation has been carried on for a longer or shorter time, or with more or less accuracy, may be gathered up into a more or less complete collection. Where this collection will be complete, it is impossible to say beforehand, when we follow this almost mechanical process. Concepts thus discovered fortuitously only, possess neither order nor systematic unity, but [67] are paired in the end according to similarities, and, according to their contents, arranged as more or less complex in various series, which are nothing less than systematical, though to a certain extent put together methodically. Transcendental philosophy has the advantage, but also the duty of discovering its concepts according to a fixed principle. As they spring pure and unmixed from the understanding as an absolute unity, they must be connected with each other, according to one concept or idea. This connection supplies us at the same time with a rule, according to which the place of each pure concept of the understanding and the systematical completeness [56] of all of them can be determined a priori, instead of being dependent on arbitrary choice or chance. Section I: Of the Logical Use of the Understanding in General? We have before defined the understanding negatively only, as anon-sensuous faculty of knowledge. As without sensibility we cannot have anyintuition, [68] it is clear that the understanding is not a faculty of intuition. Besides intuition, however, there is no other kind of knowledge except by means of concepts. The knowledgetherefore of every understanding, or at least of the human understanding, must be by means of concepts,not intuitive, but discursive. All intuitions, being sensuous, depend on affections,concepts on functions. By this functionI mean the unity of the act of arranging different representations under one common representation. Concepts are based therefore on the spontaneity of thought, sensuous intuitions on the receptivity of impressions. The only use which the understanding can make of these concepts is to form judgments by them. As no representation, except the intuitional, refers immediately to an object, no concept is ever referred to an object immediately, but to some other representation of it, whether it be an intuition, or itself a concept. A judgment is therefore a mediate knowledge of an object, or a representation .