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the logical form of a judgment, introduces also, through the synthetical unity of the manifold in intuition, a transcendental element into its representations. They are therefore called pure concepts of the understanding, and they refer a priori to objects, which would be quite impossible in general logic. In this manner there arise exactly so many pure concepts of the understanding which refer a priori to objects of intuition in general, as there were in our table logical functions in all possible judgments, because those functions completely exhaust the understanding, and comprehend every one of its faculties. Borrowing a term of Aristotle, we shall call these concepts categories, [80] our intention being originally I the same as his, though widely diverging from it in its practical application. TABLE OF CATEGORIES Of Quantity Unity. Plurality. Totality. II III Of Quality Of Relation Reality. Of Inherence and Subsistence (substantia et accidens). Negation. Of Causality and Dependence (cause and effect). limitation. of community (reciprocity between the active and the phiive). [67] IV Of Modality Possibility. Impossibility. Existence. Non-existence. Necessity. Contingency. This then is a list of all original pure concepts of synthesis, which belong to the understanding a priori, and for which alone it is called pure understanding; for it is by them alone that it can understand something in the manifold of intuition, that is, think an object in it. The clhiification is systematical, and founded on a common principle, namely, the faculty of judging (which is the same as the faculty of thinking). It is not the [81] result of a search after pure concepts undertaken at haphazard, the completeness of which, as based on induction only, could never be guaranteed. Norcould we otherwise understand why these concepts only, and no others, abide inthe pure understanding. It was an enterprise worthy of an acute thinker like Aristotle to try to discover these fundamental concepts; but as he had no guiding principle he merely picked them up as they occurred to him, and at first gathered up ten of them, which he called categories or predicaments. Afterwards he thought he had discovered five more of them, which he added under the name of post-predicaments. But his table remained imperfect for all that, not to mention that we find in it some modes of pure sensibility (quando, ubi, situs, also prius, simul), also an empirical concept (motus), none of which can belong to this genealogical register of the understanding. Besides, there are some derivative concepts, counted among the fundamental concepts (actio, phiio), while some of the latter are entirely wanting. [68] With regard to these, it should be remarked that the categories, as the true fundamental concepts of the pure understanding, have also their pure derivative concepts. these could not be phied over in a complete system of transcendental philosophy, but in a merely critical [82] essay the mention of the fact may suffice. I should like to be allowed to call these pure but derivative concepts of the understanding the predicabilia, in opposition to the predicamenta of the pure understanding. If we are once in possession of the fundamental and primitive concepts, it is easy to add the derivative and secondary, and thus to give a complete image of the genealogical tree of the pure understanding. As at present I am concerned not with the completeness, but only with the principles of a system, I leave this supplementary work for a .