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.The consciousness of self is thus very far from aknowledge of self, in which I do not use the categories, whereby I cogitate an object, by means of theconjunction of the manifold in one apperception.In the same way as I require, for the sake of the cognition ofan object distinct from myself, not only the thought of an object in general (in the category), but also anintuition by which to determine that general conception, in the same way do I require, in order to thecognition of myself, not only the consciousness of myself or the thought that I think myself, but in additionan intuition of the manifold in myself, by which to determine this thought.It is true that I exist as anintelligence which is conscious only of its faculty of conjunction or synthesis, but subjected in relation to themanifold which this intelligence has to conjoin to a limitative conjunction called the internal sense.Myintelligence (that is, I) can render that conjunction or synthesis perceptible only according to the relations oftime, which are quite beyond the proper sphere of the conceptions of the understanding and consequentlycognize itself in respect to an intuition (which cannot possibly be intellectual, nor given by theunderstanding), only as it appears to itself, and not as it would cognize itself, if its intuition were intellectual.*The "I think" expresses the act of determining my own existence.My existence is thus already given by theact of consciousness; but the mode in which I must determine my existence, that is, the mode in which I mustplace the manifold belonging to my existence, is not thereby given.For this purpose intuition of self isrequired, and this intuition possesses a form given a priori, namely, time, which is sensuous, and belongs toour receptivity of the determinable.Now, as I do not possess another intuition of self which gives thedetermining in me (of the spontaneity of which I am conscious), prior to the act of determination, in the samemanner as time gives the determinable, it is clear that I am unable to determine my own existence as that of aspontaneous being, but I am only able to represent to myself the spontaneity of my thought, that is, of mydetermination, and my existence remains ever determinable in a purely sensuous manner, that is to say, likethe existence of a phenomenon.But it is because of this spontaneity that I call myself an intelligence.SS 21 61 The Critique of Pure ReasonTranscendental Deduction of the universally possibleemployment in experience of the Pure Conceptionsof the Understanding.SS 22In the metaphysical deduction, the a priori origin of categories was proved by their complete accordance withthe general logical of thought; in the transcendental deduction was exhibited the possibility of the categoriesas a priori cognitions of objects of an intuition in general (SS 16 and 17).At present we are about to explainthe possibility of cognizing, a priori, by means of the categories, all objects which can possibly be presentedto our senses, not, indeed, according to the form of their intuition, but according to the laws of theirconjunction or synthesis, and thus, as it were, of prescribing laws to nature and even of rendering naturepossible.For if the categories were inadequate to this task, it would not be evident to us why everything thatis presented to our senses must be subject to those laws which have an a priori origin in the understandingitself.I premise that by the term synthesis of apprehension I understand the combination of the manifold in anempirical intuition, whereby perception, that is, empirical consciousness of the intuition (as phenomenon), ispossible.We have a priori forms of the external and internal sensuous intuition in the representations of space andtime, and to these must the synthesis of apprehension of the manifold in a phenomenon be alwayscomformable, because the synthesis itself can only take place according to these forms.But space and timeare not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), andtherefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.)Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction towhich all that is to be represented as determined in space or time must correspond, given a priori along with(not in) these intuitions, as the condition of the synthesis of all apprehension of them.But this syntheticalunity can be no other than that of the conjunction of the manifold of a given intuition in general, in aprimitive act of consciousness, according to the categories, but applied to our sensuous intuition.Consequently all synthesis, whereby alone is even perception possible, is subject to the categories.And, asexperience is cognition by means of conjoined perceptions, the categories are conditions of the possibility ofexperience and are therefore valid a priori for all objects of experience.*Space represented as an object (as geometry really requires it to be) contains more than the mere form of theintuition; namely, a combination of the manifold given according to the form of sensibility into arepresentation that can be intuited; so that the form of the intuition gives us merely the manifold, but theformal intuition gives unity of representation.In the aesthetic, I regarded this unity as belonging entirely tosensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesiswhich does not belong to sense, through which alone, however, all our conceptions of space and time arepossible
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