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the truth。 Thus the proposition； 〃The world exists only by blind
chance；〃 is in the disjunctive judgement of problematical import only：
that is to say； one may accept it for the moment； and it helps us
（like the indication of the wrong road among all the roads that one
can take） to find out the true proposition。 The problematical
proposition is； therefore； that which expresses only logical
possibility （which is not objective）； that is； it expresses a free
choice to admit the validity of such a proposition… a merely arbitrary
reception of it into the understanding。 The assertorical speaks of
logical reality or truth； as； for example； in a hypothetical
syllogism； the antecedens presents itself in a problematical form in
the major； in an assertorical form in the minor； and it shows that the
proposition is in harmony with the laws of the understanding。 The
apodeictical proposition cogitates the assertorical as determined by
these very laws of the understanding； consequently as affirming a
priori； and in this manner it expresses logical necessity。 Now because
all is here gradually incorporated with the understanding… inasmuch as
in the first place we judge problematically； then accept
assertorically our judgement as true； lastly； affirm it as inseparably
united with the understanding； that is； as necessary and apodeictical…
we may safely reckon these three functions of modality as so many
momenta of thought。
*Just as if thought were in the first instance a function of the
understanding； in the second； of judgement； in the third； of reason。 A
remark which will be explained in the sequel。
SECTION III。 Of the Pure Conceptions of the Understanding； or
Categories。 SS 6
General logic； as has been repeatedly said； makes abstraction of all
content of cognition； and expects to receive representations from some
other quarter； in order； by means of analysis； to convert them into
conceptions。 On the contrary； transcendental logic has lying before it
the manifold content of a priori sensibility； which transcendental
aesthetic presents to it in order to give matter to the pure
conceptions of the understanding； without which transcendental logic
would have no content； and be therefore utterly void。 Now space and
time contain an infinite diversity of determinations of pure a
priori intuition； but are nevertheless the condition of the mind's
receptivity； under which alone it can obtain representations of
objects； and which； consequently； must always affect the conception of
these objects。 But the spontaneity of thought requires that this
diversity be examined after a certain manner； received into the
mind； and connected； in order afterwards to form a cognition out of
it。 This Process I call synthesis。
By the word synthesis； in its most general signification； I
understand the process of joining different representations to each
other and of prehending their diversity in one cognition。 This
synthesis is pure when the diversity is not given empirically but a
priori （as that in space and time）。 Our representations must be
given previously to any analysis of them； and no conceptions can
arise； quoad their content； analytically。 But the synthesis of a
diversity （be it given a priori or empirically） is the first requisite
for the production of a cognition； which in its beginning； indeed； may
be crude and confused； and therefore in need of analysis… still；
synthesis is that by which alone the elements of our cognitions are
collected and united into a certain content； consequently it is the
first thing on which we must fix our attention； if we wish to
investigate the origin of our knowledge。
Synthesis； generally speaking； is； as we shall afterwards see； the
mere operation of the imagination… a blind but indispensable
function of the soul； without which we should have no cognition
whatever； but of the working of which we are seldom even conscious。
But to reduce this synthesis to conceptions is a function of the
understanding； by means of which we attain to cognition； in the proper
meaning of the term。
Pure synthesis； represented generally； gives us the pure
conception of the understanding。 But by this pure synthesis； I mean
that which rests upon a basis of a priori synthetical unity。 Thus； our
numeration （and this is more observable in large numbers） is a
synthesis according to conceptions； because it takes place according
to a mon basis of unity （for example； the decade）。 By means of this
conception； therefore； the unity in the synthesis of the manifold
bees necessary。
By means of analysis different representations are brought under one
conception… an operation of which general logic treats。 On the other
hand； the duty of transcendental logic is to reduce to conceptions；
not representations； but the pure synthesis of representations。 The
first thing which must be given to us for the sake of the a priori
cognition of all objects； is the diversity of the pure intuition；
the synthesis of this diversity by means of the imagination is the
second； but this gives； as yet； no cognition。 The conceptions which
give unity to this pure synthesis； and which consist solely in the
representation of this necessary synthetical unity； furnish the
third requisite for the cognition of an object； and these
conceptions are given by the understanding。
The same function which gives unity to the different
representation in a judgement； gives also unity to the mere
synthesis of different representations in an intuition； and this unity
we call the pure conception of the understanding。 Thus； the same
understanding； and by the same operations； whereby in conceptions；
by means of analytical unity； it produced the logical form of a
judgement； introduces； by means of the synthetical unity of the
manifold in intuition； a transcendental content into its
representations； on which account they are called pure conceptions
of the understanding； and they apply a priori to objects； a result not
within the power of general logic。
In this manner； there arise exactly so many pure conceptions of
the understanding； applying a priori to objects of intuition in
general； as there are logical functions in all possible judgements。
For there is no other function or faculty existing in the
understanding besides those enumerated in that table。 These
conceptions we shall； with Aristotle； call categories； our purpose
being originally identical with his； notwithstanding the great
difference in the execution。
TABLE OF THE CATEGORIES
1 2
Of Quantity Of Quality
Unity Reality
Plurality Negation
Totality Limitation
3
Of Relation
Of Inherence and Subsistence （substantia et accidens）
Of Causality and Dependence （cause and effect）
Of munity （reciprocity between the agent and patient）
4
Of Modality
Possibility … Impossibility
Existence … Non…