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objective reality of our empirical knowledge, rests on a transcendental law, that all phenomena, if they are to give us objects, must be subject to rules [110] a priori of a synthetical unity of these objects, by which rules alone their mutual relation in an empirical intuition becomes possible: that is, they must be subject, in experience, to the conditions of the necessary unity of apperception quite as much as, in mere intuition, to the formal conditions of space and time. Without this no knowledge is possible. [91] IV: Preliminary Explanation of the Possibility of the Categories as Knowledge a priori? There is but one experience in which all perceptions arerepresented as in permanent and regular connection, as there isbut one space and one time in which all forms of phenomena and all relations of being or not being take place. If we speak of different experiences, we only mean different perceptions so far as they belong to one and the same general experience. It is the permanent and synthetical unity of perceptions that constitutes the form of experience, and experience is nothing but the synthetical unity of phenomena according to concepts. Unity of synthesis, according to empirical concepts, would be purely accidental, nay, unless these [111] were founded on a transcendental ground of unity, a whole crowd of phenomena might rush into our soul, without ever forming real experience. All relation between our knowledge and its objects would be lost at the same time, because that knowledge would no longer be held together by general and necessary laws; it would therefore become thoughtless intuition, never knowledge, and would be to us the same as style="font: 10px;">nothing. The conditions a priori of any possible experience in general are at the same time conditions of the possibility of any objects of our experience. Now I maintain that the categories of which we are speaking are nothing but the conditions of thought which make experience possible, as much as space and time contain the conditions of that intuition which forms experience. These categories therefore [92] are also fundamental concepts by which we think objects in general for the phenomena, and have therefore a priori objective validity. This is exactly what we wish to prove. The possibility, nay the necessity of these categories rests on the relation between our whole sensibility, and therefore all possible phenomena, and that original apperception in which everything must be necessarily subject to the conditions of the permanent unity of self-consciousness, that is, must submit to the general functions [112] of that synthesis which we call synthesis according to concepts, by which alone our apperception can prove its permanent and necessary identity a priori. Thus the concept of cause is nothing but a synthesis of that which follows in temporal succession, with other phenomena, but a synthesis according to concepts: and without such a unity which rests on a rule a priori, and subjects all phenomena to itself, no permanent and general, and therefore necessary unity of consciousness would be formed in the manifold of our perceptions. Such perceptions would then belong to no experience at all, they would be without an object, a blind play of representations, — less even than a dream. All attempts therefore at deriving those pure concepts of the understanding from experience, and ascribing to them a purely empirical origin, are perfectly vain and useless. I shall not dwell here on the fact that a concept of cause, for instance, contains an element of necessity, which no .