Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller

namely, how subjective conditions of thought can have objective validity, that is, become conditions of the possibility of the knowledge of objects. It cannot be [p. 90] denied that phenomena may be given in intuition without the functions of the understanding.

For if we take, for instance, the concept of cause, which implies a peculiar kind of synthesis, consisting in placing according to a rule after something called A something totally different from it, B, we cannot say that it is a priori clear why phenomena should contain something of this kind. We cannot appeal for it to experience, because what has to be proved is the objective validity of this concept a priori.

It would remain therefore a priori doubtful whether such a concept be not altogether empty, and without any corresponding object among phenomena. It is different with objects of sensuous intuition. They must conform to the formal conditions of sensibility existing a priori in the mind, because otherwise they could in no way be objects to us.

But why besides this they should conform fo the conditions which the understanding requires for the synthetical unity of thought, does not seem to follow quite so easily.

For we could quite well imagine that phenomena might possibly be such that the understanding should not find them conforming to the conditions of its synthetical unity, and all might be in such confusion that nothing should appear in the succession of phenomena which could supply a rule of synthesis, and correspond, for instance, to the concept of cause and effect, so that this concept would thus be quite empty, null, and meaningless.

With all this phenomena would offer objects to our intuition, because intuition by itself does not require the functions [p. 91] of thought.

76 Transcendental Analytic

It might be imagined that we could escape from the trouble of these investigations by saying that experience offers continually examples of such regularity of phenomena as to induce us to abstract from it the concept of cause, and it might be attempted to prove thereby the VnT objective validity of such a concept. But it ought to be seen that in this way the concept of cause cannot possibly arise, and that such a concept ought either to be founded a priori in the understanding or be surrendered altogether as a mere hallucination. For this concept requires strictly that something. A, should be of such a nature that something else, B, follows from it necessarily and according to an absolutely universal rule. Phenomena no doubt supply us with cases from which a rule becomes possible according to which something happens usually, but never so that the result should be necessary. There is a dignity in the synthesis of cause and effect which cannot be expressed empirically, for it implies that the effect is not only an accessory to the cause, but given by it and springing from it. Nor is the absolute universality of the rule a quality inherent in empirical rules, which by means of induction cannot receive any but a relative universality, that [p. 92] is, a more or less extended applicability. If we were to treat the pure concepts of the understanding as merely empirical products, we should completely change their character and their use.

Transition to a Transcendental Deduction of the Categories

Two ways only are possible in which synthetical representations and their objects can agree, can refer to each other with necessity, and so to say meet each other. Either it is the object alone that makes the representation

Transcendental Analytic yy

possible, or it is the representation alone that makes the object possible. In the former case their relation is empirical only, and the representation therefore never possible a priori. This applies to phenomena with reference to whatever in them belongs to sensation. In the latter case, though representation by itself (for we do not speak here of its^ causality by means of the will) cannot produce its object so far as its existence is concerned, nevertheless the representation determines the object a priori^ if through it alone it is possible to know anything as an object. To know a thing as an object is possible only under two conditions. First, there must be intuition by which the object is given us, though as a phenomenon only, secondly, there must be a concept by which [p. 93] an object is thought as corresponding to that intuition. From what we have said before it is clear that the first condition, namely, that under which alone objects can be seen, exists, so far as the form of intuition is concerned, in the soul a priori. All phenomena therefore must conform to that formal condition of sensibility, because it is through it alone that they appear, that is, that they are given and empirically seen.

Now the question arises whether there are not also antecedent concepts a priori, forming conditions under which alone something can be, if not seen, yet thought as an object in general ; for in that case all empirical knowledge of objects would necessarily conform to such concepts, it being impossible that anything should become an object of experience without them. All experience contains, besides the intuition of the senses by which some1 Read deren instead of desseri.

7^ Transcendental Analytic