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that may enable him to be a profound teacher in his particular
science； and yet in the application of these rules he may very
possibly blunder… either because he is wanting in natural judgement
（though not in understanding） and； whilst he can prehend the
general in abstracto； cannot distinguish whether a particular case
in concreto ought to rank under the former； or because his faculty
of judgement bas not been sufficiently exercised by examples and
real practice。 Indeed； the grand and only use of examples； is to
sharpen the judgement。 For as regards the correctness and precision of
the insight of the understanding； examples are monly injurious
rather than otherwise； because； as casus in terminis they seldom
adequately fulfil the conditions of the rule。 Besides； they often
weaken the power of our understanding to apprehend rules or laws in
their universality； independently of particular circumstances of
experience； and hence； accustom us to employ them more as formulae
than as principles。 Examples are thus the go…cart of the judgement；
which he who is naturally deficient in that faculty cannot afford to
dispense with。
*Deficiency in judgement is properly that which is called stupidity；
and for such a failing we know no remedy。 A dull or narrow…minded
person； to whom nothing is wanting but a proper degree of
understanding； may be improved by tuition； even so far as to deserve
the epithet of learned。 But as such persons frequently labour under
a deficiency in the faculty of judgement； it is not unmon to find
men extremely learned who in the application of their science betray a
lamentable degree this irremediable want。
But although general logic cannot give directions to the faculty
of judgement； the case is very different as regards transcendental
logic； insomuch that it appears to be the especial duty of the
latter to secure and direct； by means of determinate rules； the
faculty of judgement in the employment of the pure understanding。 For；
as a doctrine； that is； as an endeavour to enlarge the sphere of the
understanding in regard to pure a priori cognitions； philosophy is
worse than useless； since from all the attempts hitherto made；
little or no ground has been gained。 But； as a critique； in order to
guard against the mistakes of the faculty of judgement （lapsus
judicii） in the employment of the few pure conceptions of the
understanding which we possess； although its use is in this case
purely negative； philosophy is called upon to apply all its
acuteness and penetration。
But transcendental philosophy has this peculiarity； that besides
indicating the rule； or rather the general condition for rules；
which is given in the pure conception of the understanding； it can； at
the same time； indicate a priori the case to which the rule must be
applied。 The cause of the superiority which； in this respect；
transcendental philosophy possesses above all other sciences except
mathematics； lies in this： it treats of conceptions which must
relate a priori to their objects； whose objective validity
consequently cannot be demonstrated a posteriori； and is； at the
same time； under the obligation of presenting in general but
sufficient tests； the conditions under which objects can be given in
harmony with those conceptions； otherwise they would be mere logical
forms； without content； and not pure conceptions of the understanding。
Our transcendental doctrine of the faculty of judgement will contain
two chapters。 The first will treat of the sensuous condition under
which alone pure conceptions of the understanding can be employed…
that is； of the schematism of the pure understanding。 The second
will treat of those synthetical judgements which are derived a
priori from pure conceptions of the understanding under those
conditions； and which lie a priori at the foundation of all other
cognitions； that is to say； it will treat of the principles of the
pure understanding。
TRANSCENDENTAL DOCTRINE OF THE FACULTY OF JUDGEMENT
OR； ANALYTIC OF PRINCIPLES。
CHAPTER I。 Of the Schematism at of the Pure Conceptions
of the Understanding。
In all subsumptions of an object under a conception； the
representation of the object must be homogeneous with the
conception； in other words； the conception must contain that which
is represented in the object to be subsumed under it。 For this is
the meaning of the expression： 〃An object is contained under a
conception。〃 Thus the empirical conception of a plate is homogeneous
with the pure geometrical conception of a circle； inasmuch as the
roundness which is cogitated in the former is intuited in the latter。
But pure conceptions of the understanding； when pared with
empirical intuitions； or even with sensuous intuitions in general； are
quite heterogeneous； and never can be discovered in any intuition。 How
then is the subsumption of the latter under the former； and
consequently the application of the categories to phenomena；
possible？… For it is impossible to say； for example： 〃Causality can be
intuited through the senses and is contained in the phenomenon。〃… This
natural and important question forms the real cause of the necessity
of a transcendental doctrine of the faculty of judgement； with the
purpose； to wit； of showing how pure conceptions of the
understanding can be applied to phenomena。 In all other sciences；
where the conceptions by which the object is thought in the general
are not so different and heterogeneous from those which represent
the object in concreto… as it is given； it is quite unnecessary to
institute any special inquiries concerning the application of the
former to the latter。
Now it is quite clear that there must be some third thing； which
on the one side is homogeneous with the category； and with the
phenomenon on the other； and so makes the application of the former to
the latter possible。 This mediating representation must be pure
（without any empirical content）； and yet must on the one side be
intellectual； on the other sensuous。 Such a representation is the
transcendental schema。
The conception of the understanding contains pure synthetical
unity of the manifold in general。 Time； as the formal condition of the
manifold of the internal sense； consequently of the conjunction of all
representations； contains a priori a manifold in the pure intuition。
Now a transcendental determination of time is so far homogeneous
with the category； which constitutes the unity thereof； that it is
universal and rests upon a rule a priori。 On the other hand； it is
so far homogeneous with the phenomenon； inasmuch as time is
contained in every empirical representation of the manifold。 Thus an
application of the category to phenomena bees possible； by means of
the transcendental determination of time； which； as the schema of
the conceptions of the understanding； mediates the subsumption of
the latter under the former。
After what has been proved in our deduction of the categories； no
one； it is to be hoped； can hesitate as to the proper decision of
the question； whether the employment of these pure conceptions of
the understanding ought to b