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represented as numerically identical with itself, cannot be thought as such by means of empirical data only. It must be a condition which precedes all experience, and in fact renders it possible, for thus only could such a transcendental supposition acquire validity. No knowledge can take place in us, no conjunction or unity of one kind of knowledge with another, without that unity of consciousness which precedes all data of intuition, and without reference to which no representation of objects is possible. This pure, original, and unchangeable consciousness I shall call transcendental apperception. [89] That it deserves such a name may be seen from the fact that even the purest objective unity, namely, that of the concepts a priori (space and time), is possible only by a reference of all intuitions to it. The numerical unity of that apperception therefore forms the a priori condition of all concepts, as does the manifoldness of space and time of the intuitions of the senses. The same transcendental unity of apperception [108] constitutes, in all possible phenomena which may come together in our experience, a connection of all these representations according to laws. For that unity of consciousness would be impossible, ifthe mind, in the knowledge of the manifold, could not become conscious of the identity of function,by which it unites the manifold synthetically in one knowledge. Therefore the original and necessary consciousness of the identity of oneself is at the same timea consciousness of an equally necessary unity of the synthesis of all phenomena according to concepts, thatis, according to rules, which render them not only necessarily reproducible, but hiign also to their intuition an object, that is, a concept of something in which they are necessarily united. The mind could never conceive the identity of itself in the manifoldness of its representations (and this a priori) if it did not clearly perceive the identity of its action, by which it subjects all synthesis of apprehension (which is empirical) to a transcendental unity, and thus renders its regular coherence a priori possible. When we have clearly perceived this, we shall be able to determine more accurately our concept of an object in general. All representations have, as representations, their object, and can themselves in turn become objects of other representations. The only objects which [90] can be given to us immediately are phenomena, and whatever in them refers immediately to the object is [109] called intuition. These phenomena, however, are not things in themselves, but representations only which have their object, but an object that can nolonger be seen by us, and may therefore be called the not-empirical, that is, the transcendental object,= x. The pure concept of such a transcendental object (which in reality in all our knowledge is always the same = x) is that which alone can give to all our empirical concepts a relation to an object or objective reality. That concept cannot contain any definite intuition, and can therefore refer to that unity only,which must be found in the manifold of our knowledge, so far as it stands in relation to an object. That relationis nothing else but a necessary unity of consciousness, and therefore also of the synthesis of the manifold, by a common function of the mind, which unites it in one representation. As that unity must be considered as a priori necessary (because, without it, our knowledge would be without an object), we may .