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

titas), however, as a concept of the understanding, is number, a representation which comprehends the successive addition of one to one (homogeneous). Number therefore is nothing but the unity of the syn- [p. 143] thesis of the manifold (repetition) of a homogeneous intuition in general, I myself producing the time in the apprehension of the intuition.

Reality is, in the pure concept of the understanding, that which corresponds to a sensation in general : that, therefore, the concept of which indicates by itself being (in time), while negation is that the concept of which represents not-being (in time). The opposition of the two takes place therefore by a distinction of one and the same time, as either filled or empty. As time is only the form of intuition, that is, of objects as phenomena, that which in the phenomena corresponds to sensation, constitutes the transcendental matter of all objects, as things by themselves (reality, Sachheit). Every sensation, however, has a degree of quantity by which it can fill the same time (that is, the internal sense, with reference to the same representation of an object), more or less, till it vanishes into nothing (equal to nought or negation). There exists, therefore, a relation and connection, or rather a transition from reality to negation, which makes every reality representable as a quantum ; and the schema of a reality, as the quantity of something which fills time, is this very continuous and uniform production of reality in time ; while we either descend from the sensation which has a certain degree, to its vanishing in time, or ascend from the negation of sensation to some quantity of it.

The schema of substance is the permanence [p. 144] of the real in time, that is, the representation of it as a

Ii8 Transcendental Analytic

substratum for the empirical determination of time in general, which therefore remains while everything else changes. (It is not time that passes, but the existence of the changeable passes in time. What corresponds therefore in the phenomena to time, which in itself is unchangeable and permanent, is the unchangeable in existence, that is, substance ; and it is only in it that the succession and the coexistence of phenomena can be determined according to time.)

The schema of cause and of the causality of a thing in general is the real which, when once supposed to exist, is always followed by something else. It consists therefore in the succession of the manifold, in so far as that successfbn is subject to a rule.

The schema of community (reciprocal action) or of the reciprocal causality of substances, in respect to their accidents, is the coexistence, according to a general rule, of the determinations of the one with those of the other.

The schema of possibility is the agreement of the synthesis of different representations with the conditions of time in general, as, for instance, when opposites cannot exist at the same time in the same thing, but only one after the other. It is therefore the determination of the representation of a thing at any time whatsoever.

The schema of reality is existence at a given time. [p. 145]

The schema of necessity is the existence of an object at all times.

It is clear, therefore, if we examine all the categories, that the schema of quantity contains and represents the production (synthesis) of time itself in the successive apprehension of an object ; the schema of quality, the synthesis of sensation (perception) with the representation

Transcendental Analytic 119

of time or the filling-up of time ; the schema of relation, the relation of perceptions to each other at all times (that is, according to a rule which determines time) ; lastly, the schema of modality and its categories, time itself as the correlative of the determination of an object as to whether and how it belongs to time. The schemata therefore are nothing but determinations of time a priori according to rules, and these, as applied to all possible objects, refer in the order of the categories to the series of time^ the contents of ti77ie, the order of time, and lastly, the comprehension of time.

We have thus seen that the schematism of the understanding, by means of a transcendental synthesis of imagination, amounts to nothing else but to the unity of the manifold in the intuition of the internal sense, and therefore indirectly to the unity of apperception, as an active function corresponding to the internal sense (as receptive). These schemata therefore of the pure concepts of the understanding are the true and only con- [p. 146] ditions by which these concepts can gain a relation to objects, that is, a significance, and the categories are thus in the end of no other but a possible empirical use, serving only, on account of an a priori necessary unity (the necessary connection of all consciousness in one original apperception) to subject all phenomena to general rules of synthesis, and thus to render them capable of a general connection in experience.

All our knowledge is contained within this whole of possible experience, and transcendental truth, which precedes all empirical truth and renders it possible, consists in general relation of it to that experience.