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AHS, providing peace of mind for millions of homeowners nationwide, afford-ably, be covered for home repairs

be a matter of [122] uncertainty and chance whether they themselves are hiociable; and, in case they should not be so, a number of perceptions; nay, the whole of our sensibility, might possibly [100] contain a great deal of empirical consciousness, but in a separate state, nay, without belonging to the one consciousness of myself, which, however, is impossible. Only by ascribing all perceptions to one consciousness (the original apperception) can I say of all of them that I am conscious of them. It must be therefore an objective ground, that is, one that can be understood as existing a priori, and before all empirical laws of imagination, on which alone the possibility, nay, even the necessity of a law can rest, which pervades all phenomena, and which makes us look upon them all, without exception, as data of the senses, hiociable by themselves, and subject to general rules of a permanent connection in their reproduction. this objective ground of all hiociation of phenomena i call their affinity, and this can nowhere be found exceptin the principle of the unity of apperception applied to all knowledge which is to belong to me. According to it all phenomena, without exception, must so enter into the mind or be apprehended as to agree with the unity of apperception. This, without a synthetical unity in their connection, which is therefore necessary objectively also, would be impossible. We have thus seen that the objective unity [123] of all (empirical) consciousness in one consciousness (that of the original apperception) is the necessary condition even of all possible perception, while the affinity of all phenomena (near or remote) is a necessary consequence of a synthesis in imagination which is a priori founded on rules. Imagination is therefore likewise the power of a synthesis a priori which is the reason why we called it productive imagination, and so far as this aims at nothing but [101] the necessary unity in the synthesis of all the manifold in phenomena, it may be called the transcendental function of imagination. However strange therefore it may appear at first, it must nevertheless have become clear by this time that the affinity of phenomena and with it their hiociation, and through that, lastly, their reproduction also according to laws, that is, the whole of our experience, becomes possible only by means of that transcendental function of imagination, without which no concepts of objects could ever come together in one experience. It is the permanent and unchangingEgo (or pure apperception) which forms the correlative of all our representations, if weare to become conscious of them, and all consciousness belongs quite as much to such an all-embracing pure apperception as all sensuous intuitions belongs, as a representation, to a pure internal [124] intuition, namely, time. This apperception it is which must be added to pure imagination, in order to render its function intellectual. For by itself, the synthesis of imagination, though carried out a priori, is always sensuous, and only connects the manifold as it appears in intuition, for instance, the shape of a triangle. But when the manifold is brought into relation with the unity of apperception, concepts which belong to the understanding become possible, but only as related to sensuous intuition through imagination. We have therefore a pure imagination as one of the fundamental faculties of the human soul, on which all knowledge a priori depends. Through it we .