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condition of the necessary unity of pure apperception on the other. These two extreme ends, sense and understanding, [102] must be brought into contact with each other by means of the transcendental function of imagination, because, without it, the senses might give us phenomena, but no objects ofempirical knowledge, therefore no experience. Real experience, which is made up of apprehension,hiociation (reproduction), and lastly recognitionof phenomena, contains in this last and highest [125] (among the purely empirical elements of experience)concepts, which render possible the formal unity of experience, and with it, all objective validity (truth) of empirical knowledge. These grounds for the recognition of the manifold, so far as they concern the form only of experience in general, are our categories. On them is founded the whole formal unity in the synthesis of imagination and, through it, of1 the whole empirical use of them (in recognition, reproduction, hiociation, and apprehension) down to the very phenomena, because it is only by means of those elements of knowledge that the phenomena can belong to our consciousness and therefore to ourselves. It is we therefore who carry into the phenomena which we call nature, order and regularity, nay, we should never find them in nature, if we ourselves, or the nature of our mind, had not originally placed them there. For the unity of nature is meant to be a necessary and a priori certain unity in the connection of all phenomena. And how should we a priori have arrived at such a synthetical unity, if the subjective grounds of such unity were not contained a priori in the original sources of our knowledge, and if those subjective conditions did not at the same time possess objective validity, as being the grounds [103] on which alone an object becomes possible in [126] our experience? We have before given various definitions of the understanding, by calling it the spontaneity of knowledge (as opposed to the receptivity of the senses), or the faculty of thinking, or the faculty of concepts or of judgments; all of these explanations, if more closely examined, comingto the same. We may now characterise it as the faculty ofrules. This characteristic is more significant, and approaches nearer to the essence of the understanding. The senses give us forms (of intuition), the understanding rules, being always busy to examine phenomena,in order to discover in them some kind of rule.Rules, so far as they are objective (therefore necessarily inherent in our knowledge of an object), are called laws. Although experience teaches us many laws, yet these are only particular determinations of higher laws, the highest of them, towhich all others are subject, springing a priori from the understanding; not being derived from experience, but, on the contrary, imparting to the phenomena their regularity, and thus making experience possible. The understanding therefore is not only a power of making rules by a comparison of phenomena, it is itself the lawgiver of nature, and without the understanding nature, that is, a synthetical unityof the manifold of phenomena, [127] according to rules, would be nowhere to be found, becausephenomena, as such, cannot exist without us, butexist in our sensibility only. This sensibility, as an object of our knowledge in any experience, with everything it may contain, is possible only in the unity of apperception, which unity of apperception is transcendental ground of the necessary order of all .