Immanuel Kant's Critique of Pure Reason — trans. F. Max Müller
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The translator’s English as printed (F. Max Müller). The original-language text is not held; names are romanised as the translator printed them.
this, now into another animal shape, if on the longest day the fields were sometimes covered with fruit, [p. loi] sometimes with ice and snow, the faculty of my empirical imagination would never be in a position, when representing red colour, to think of heavy cinnabar. Nor, if a certain name could be given sometimes to this, sometimes to that object, or if that the same object could sometimes be called by one, and sometimes by another name, without any rule to which representations are subject by themselves, would it be possible that any empirical synthesis of reproduction should ever take place.
There must therefore be something to make this reproduction of phenomena possible by being itself the foundation a priori of a necessary synthetical unity of them. This becomes clear if we only remember that all phenomena are not things by themselves, but only the play of our representations, all of which are in the end determinations only of the internal sense. If therefore we could prove that even our purest intuitions a priori give us no knowledge, unless they contain such a combination of the manifold as to render a constant synthesis of reproduction possible, it would follow that this synthesis of the imagination is, before all experience, founded on principles a pi'iori^ and that we must admit a pure transcendental synthesis of imagination which forms even the foundation of the possibility of all experience, such experience being impossible without the reproductibility of phe- [p. 102] nomena. Now, when I draw a line in thought, or if I think the time from one noon to another, or if I only represent to myself a certain number, it is clear that I must first necessarily apprehend one of these manifold representations after another. If I were to lose from my
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thoughts what precedes, whether the first parts of a line or the antecedent portions of time, or the numerical unities representing one after the other, and if, while I proceed to what follows, I were unable to reproduce what came before, there would never be a complete representation, and none of the before-mentioned thoughts, not even the first and purest representations of space and time, could ever arise within us.
The synthesis of apprehension is therefore inseparably connected with the synthesis of reproduction, and as the former constitutes the transcendental ground of the possibility of all knowledge in general (not only of empirical, but also of pure a priori knowledge), it follows that a reproductive synthesis of imagination belongs to the transcendental acts of the soul. We may therefore call this faculty the transcendental faculty of imagination.
Ill [p. 103]
Of the Synthesis of Recognition in Concepts
Without our being conscious that what we are thinking now is the same as what we thought a moment before, all reproduction in the series of representations would be vain. Each representation would, in its present state, be a new one, and in no wise belonging to the act by which it was to be produced by degrees, and the manifold in it would never form a whole, because deprived of that unity which consciousness alone can impart to it. If in counting I forget that the unities which now present themselves to my mind have been added gradually one to the other, I should not know the production of the quantity by the successive addition of one to one, nor should I know consequently
86 Transcendental Analytic the number, produced by the counting, this number being a concept consisting entirely in the consciousness of that unity of synthesis.
The very word of concept (Begriff) could have suggested this remark, for it is the one consciousness which unites the manifold that has been perceived successively, and afterwards reproduced into one representation. This consciousness may often be very faint, and we may connect it with the effect only, and not with the act itself, i.e. with the production of a representation. But in [p. 104] spite of this, that consciousness, though deficient in pointed clearness, must always be there, and without it, concepts, and with them, knowledge of objects are perfectly impossible.
And here we must needs arrive at a clear understanding of what we mean by an object of representations. We said before that phenomena are nothing but sensuous representations, which therefore by themselves must not be taken for objects outside our faculty of representation. What then do we mean if we speak of an object corresponding to, and therefore also different from our knowledge } It is easy to see that such an object can only be conceived as something in general—^: because, beside our knowledge, we have absolutely nothing which we could put down as corresponding to that knowledge.
Now we find that our conception of the relation of all knowledge to its object contains something of necessity, the object being looked upon as that which prevents our knowledge from being determined at haphazard, and causes it to be determined a priori in a certain way, because, as they are all to refer to an object, they must necessarily, with regard to that object, agree with each
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