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yet thought as an object in general; for in that case all empirical knowledge of objects would necessarily conform to such concepts, it being impossible that anything should become an object of experience without them. All experience contains, besides the intuition of the senses by which something [78] is given, a concept also of the object, which is given in intuition as a phenomenon. Such concepts of objects in general therefore must form conditions a priori of all knowledge produced by experience, and the objective validity of the categories, as being such concepts a priori, rests on this very fact that by them alone, so far as the form of thought is concerned, experience becomes possible. If by them only it is possible to think any object of experience, itfollows that they refer by necessity and a priori to all objects of experience. There is therefore a principle for the transcendental [94] deduction of all concepts a priori which must guide the whole of our investigation, namely, that all must be recognized as conditions a priori of the possibility of experience, whether of intuition, which is found in it, or of thought. Concepts which supply the objective ground of the possibility of experience are for that very reason necessary. An analysis of the experience in which they are found would not be a deduction, but a mere ilhiration, because they would there have an accidental character only. Nay, without their original relation to all possible experience in which objects of knowledge occur, their relation to any single object would be quite incomprehensible. [There are three original sources, or call them faculties or powers of the soul, which contain the conditions of the possibility of all experience, and which themselves cannot be derived from any other faculty, namely, sense, imagination, and apperception. On them is founded — 1. The synopsis of the manifold a priori through the senses. 2. The synthesis of this manifold through the imagination. [79] 3. The unity of that synthesis by means of original apperception. Besides their empirical use all these faculties have a transcendental use also, referring to the form only and possible a priori. With regard to the senses we have discussed that transcendental use in the first part, [95] and we shall now proceed to an investigation of the remaining two, according to their true nature.1] Section II: Of the a priori Grounds for the Possibility of Experience? [That a concept should be produced entirely a priori and yet refer to an object, though itself neither belonging to the sphere of possible experience, nor consisting of the elements of such an experience, is self-contradictory and impossible. It would have no contents, because no intuition corresponds to it, and intuitions by which objects are given to us constitute the whole field or the complete object of possible experience. An a priori concept therefore not referring to experience would be the logical form only of a concept, but not the concept itself by which something is thought. If therefore there exist any pure concepts a priori, though they cannot contain anything empirical, they must nevertheless all be conditions a priori of a possible experience, on which alone their objective reality depends. [80] If therefore we wish to know how pure concepts of the understanding are possible, we must try to find out what are the conditions a priori on which the possibility [96] of experience depends, nay, on which it is founded, .