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ontological manuals, and place, for instance, under the category of causality the predicabilia of force, of action, and of phiion; under the category of community the predicabilia of presence and resistance; under the predicaments of modality the predicabilia of origin, extinction, change, etc. if we hiociate the categories among themselves or withthe modesof pure sensibility, they yield us a large number of derivative concepts a priori, which it would be useful and interesting to mark and, if possible, to bring to a certain completeness, though this is not essential for our present purpose. I intentionally omit here the definitions of these categories, though I may be in possession of them.1 In the [69] sequel I shall dissect these concepts so far asis [83] sufficient for the purpose of the method which I am preparing. Ina complete system of pure reason they might be justly demanded, but at present they would only make us lose sight of the principal object of our investigation, by rousing doubts and objections which, without injuryto our essential object, may well be relegated to another time. The little I havesaid ought to be sufficient to show clearly that a complete dictionary of these concepts with all requisite explanations is not only possible, but easy. The compartments exist; they have only to be filled, and with a systematic topic like the present the proper place to which each concept belongs cannot easily be missed, nor compartments be phied over which are still empty.1 [70] CHAPTER II: OF THE DEDUCTION OF THE PURE CONCEPTS OF THE UNDERSTANDING [84]? Section I: Of the Principles of a Transcendental Deduction in General? Jurists, when speaking of rights and claims, distinguish in every lawsuit the question of right (quid juris) from the question offact (quid facti), and in demanding proof ofboth they call the former, which is to show the right or, it may be, the claim, the deduction. We, not being jurists, make use of a number of empirical concepts, without opposition from anybody, and consider ourselves justified, without any deduction, in attaching to them a sense or imaginary meaning, because we can always appeal to experience to prove their objective reality. There exist however illegitimate concepts also, such as, for instance, chance, or fate, which through an almost general indulgence are allowed to be current, but are yet from time to time challenged by the question quid juris. In that case we are greatly embarrhied in looking for their deduction, there being no clear legal title, whether [71] from experience or from reason, on which their [85] claim to employment couldbe clearly established. Among the many concepts, however, which enterinto the complicated code of human knowledge, there are some which are destined for pure use a priori, independent of all experience, and such a claim requires at all times a deduction,1 because proofs from experience would not be sufficient to establish the legitimacy of such a use, though it is necessary to know how much concepts can refer to objects which they do not find in experience. I call the explanation of the manner how such concepts can a priori refer to objects their transcendental deduction, and distinguish it from the empirical deduction which shows the manner how a concept may be gained by experience and by reflection on experience; this does not touch the legitimacy, but only the fact whence the possession of the concept arose. we have already become acquainted with two totally distinct clhies of concepts, which nevertheless agree in this, that they both refer a priori .