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transcendental synthesis of the imagination, the pure understanding. It must be admitted therefore that there exist in the understanding pure forms of knowledge a priori, which contain the necessary unity of the pure synthesis of the imagination in reference to all possible phenomena. These are the categories, that is, the pure concepts of the understanding. The empirical faculty of knowledge of man contains therefore by necessity an understanding which refers to all objects of the senses, though by intuition only, and by its synthesis through [98] imagination, and all phenomena, as data of a possible experience, must conform to that understanding. As this relation of phenomena to a possible experience is likewise necessary, (because, without it, we should receive no knowledge through them, and they would not in the least concern us), it follows that the pure understanding constitutes by the means of the categories a formal and synthetical principle of all experience, and that phenomena have thus a necessary relation to the understanding. We shall now try to place the necessary connection of the understanding with the phenomena by means of the categories more clearly before the reader, by beginning with the beginning, namely, with the empirical. The first that is given us is the phenomenon, [120] which, if connected with consciousness, is called perception. (Without its relation to an at least possible consciousness, the phenomenon could never become to us an object of knowledge. It would therefore be nothing to us; andbecause it has no objective reality in itself,but exists only in being known, it would be nothing altogether.) As every phenomenon contains a manifold, and different perceptions are found in the mind singly and scattered, a connection of them is necessary, such as they cannot have in the senses by themselves. There exists therefore in us an active power for the synthesis of the manifold which we call imagination, and the function of which, as applied to perceptions, I call apprehension.1 This imagination [99] is meant to change the manifold of intuition into an image, it must therefore first receive the impressions into its activity, which I call to apprehend. It must be clear, however, that even this apprehension [121] of the manifold could not alone produce a coherence of impressions or an image, without some subjective power of calling one perception from which the mind has gone over to another back to that which follows, and thus forming whole series of perceptions. This is the reproductive faculty of imagination which isand can be empirical only. If representations, as they happen to meetwith one another, could reproduce each other at haphazard, they would have no definite coherence, but would form irregular agglomerations only, and never produce knowledge. It is necessary therefore that their reproduction should be subject to a rule by which one representation connects itself in imagination with a second and not with athird. It is this subjective and empirical ground of reproduction according to rules, which iscalled the hiociation of representations. if this unity of hiociation did not possess an objective foundation also, which makes it impossible that phenomena should be apprehended by imagination in any other way but under the condition of a possible synthetical unity of that apprehension, it would be a mere accident that phenomena lend themselves to a certain connection in human knowledge. though we might have the power of hiociating perceptions, it would still .