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experience can ever supply, because experience, though it teaches us that after one phenomenon something else follows habitually, can never teach us that it follows necessarily, nor that we could a priori, and without any [93] limitation, derive from it, as a condition, any conclusion as to what must follow. And thus I ask with reference to that empirical rule of hiociation, which must always be admitted if we say that everything in the succession of events is so entirely subject to rules that nothing [113] ever happens without something preceding it on which it always follows, — What does it rest on, if it is a law of nature, nay, how is that very hiociation possible? you call the ground for the possibility of the hiociation of themanifold, so far as it is contained in the objects themselves, the affinity of the manifold. I ask, therefore, how do you make that permanent affinity by which phenomena stand, nay, must stand, under permanent laws, conceivable to yourselves? According to my principles it is easily conceivable. All possible phenomena belong, as representations, to the whole of our possible self-consciousness. From this, as a transcendental representation, numerical identity is inseparable and a priori certain, because nothing can become knowledge except by means of that original apperception. As this identity must necessarily enter into the synthesis of the whole of the manifold of phenomena, if that synthesis is to become empirical knowledge, it follows that the phenomena are subject to conditions a priori to which their synthesis (in apprehension) must always conform. The representation of a general condition according to which something manifold can be arranged (with uniformity) is called a rule, if it must be so arranged, a law. All phenomena therefore stand in a permanent connection according to necessary laws, and thus possess [114] that transcendental affinity of which the empirical is a mere consequence. [94] It sounds no doubt very strange and absurd that nature should have to conform to our subjective ground of apperception, nay, be dependent on it, with respect to her laws. But if we consider that what we call nature is nothing but a whole of phenomena, not a thing by itself, but a number of representations in our soul, we shall no longer be surprised that we only see her through the fundamental faculty of all our knowledge, namely, the transcendental apperception, and in that unity without which it could not be called the object (or the whole) of all possible experience, that is, nature. We shall thus also understand why we can recognise this unity a priori, and therefore as necessary, which would be perfectly impossible if it were given by itself and independent of the first sources of our own thinking. In that case I could not tell whence we should take the synthetical propositions of such general unity of nature. They would have to be taken from the objects of nature themselves, and as this could be done empirically only, we could derive from it none but an accidental unity, which is very different from that necessary connection which we mean when speaking of nature. Section III: Of the Relation of the Understanding to Objects in General, and the Possibility of Knowing Them a priori [115]?What in the preceding section we have discussedsingly and separately we shall now try to treat in connection with each other and as a whole. We saw that there are three subjective sources of knowledge on [95] which the .