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possess à priori, but in the mode of evidence thereof, culise. quently also in the manner of demonstration.

But what has been observed of all synthetical propositions, and must be particularly remarked in this place, is this, that these analogies possess significance and validity, not as principles of the transcendental, but only as principles of the empirical use of the understanding, and their truth can therefore be proved only as such, and that consequently the phænomena must not be subjoined directly under the categories, but only under their schemata. For if the objects to which those principles must be applied were things in themselves, it would be quite impossible to cognize aught concerning them synthetically à priori. But they are nothing but phænomena; a complete knowledge of which-a knowledge to which all principles à priori must at last relate—is the only possible experience. It follows that these principles can have nothing else for their aim, than the conditions of the unity of empirical cognition in the synthesis of phænomena. But this synthesis is cogitated only in the schema of the pure conception of the understanding, of whose unity, as that of a synthesis in general, the category contains the function unrestricted by any sensuous condition. These principles therefore authorize us to connect phænomena according analogy, with the logical and universal unity of concept consequently to employ the categories in the princ selves; but in the application them to experi use only their schemata, as t'

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