| This we may denominate qualitative completeness. |
| Hence it is evident that these logical criteria of the possibility of cognition are merely the three categories of quantity modified and transformed to suit an unauthorized manner of applying them. |
| That is to say, the three categories, in which the unity in the production of the quantum must be homogeneous throughout, are transformed solely with a view to the connection of heterogeneous parts of cognition in one act of consciousness, by means of the quality of the cognition, which is the principle of that connection. |
| Thus the criterion of the possibility of a conception (not of its object) is the definition of it, in which the unity of the conception, the truth of all that may be immediately deduced from it, and finally, the completeness of what has been thus deduced, constitute the requisites for the reproduction of the whole conception. |
| Thus also, the criterion or test of an hypothesis is the intelligibility of the received principle of explanation, or its unity (without help from any subsidiary hypothesis)--the truth of our deductions from it (consistency with each other and with experience)--and lastly, the completeness of the principle of the explanation of these deductions, which refer to neither more nor less than what was admitted in the hypothesis, restoring analytically and a posteriori, what was cogitated synthetically and a priorI. By the conceptions, therefore, of unity, truth, and perfection, we have made no addition to the transcendental table of the categories, which is complete without them. |
| We have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself. |
| CHAPTER II Of the Deduction of the Pure Conceptions of the Understanding. |
| SS 9. SECTION I Of the Principles of a Transcendental Deduction in general. |
| Teachers of jurisprudence, when speaking of rights and claims, distinguish in a cause the question of right (quid juris) from the question of fact (quid facti), and while they demand proof of both, they give to the proof of the former, which goes to establish right or claim in law, the name of deduction. |
| Now we make use of a great number of empirical conceptions, without opposition from any one; and consider ourselves, even without any attempt at deduction, justified in attaching to them a sense, and a supposititious signification, because we have always experience at hand to demonstrate their objective reality. |
| There exist also, however, usurped conceptions, such as fortune, fate, which circulate with almost universal indulgence, and yet are occasionally challenged by the question, "quid juris?" In such cases, we have great difficulty in discovering any deduction for these terms, inasmuch as we cannot produce any manifest ground of right, either from experience or from reason, on which the claim to employ them can be founded. |
| Among the many conceptions, which make up the very variegated web of human cognition, some are destined for pure use a priori, independent of all experience; and their title to be so employed always requires a deduction, inasmuch as, to justify such use of them, proofs from experience are not sufficient; but it is necessary to know how these conceptions can apply to objects without being derived from experience. |
| I term, therefore, an examination of the manner in which conceptions can apply a priori to objects, the transcendental deduction of conceptions, and I distinguish it from the empirical deduction, which indicates the mode in which conception is obtained through experience and reflection thereon; consequently, does not concern itself with the right, but only with the fact of our obtaining conceptions in such and such a manner. |
| We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priorI. These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding. |
| To attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards the representation of them. |
| Consequently, if a deduction of these conceptions is necessary, it must always be transcendental. |
| Meanwhile, with respect to these conceptions, as with respect to all our cognition, we certainly may discover in experience, if not the principle of their possibility, yet the occasioning causes of their production. |
| It will be found that the impressions of sense give the first occasion for bringing into action the whole faculty of cognition, and for the production of experience, which contains two very dissimilar elements, namely, a matter for cognition, given by the senses, and a certain form for the arrangement of this matter, arising out of the inner fountain of pure intuition and thought; and these, on occasion given by sensuous impressions, are called into exercise and produce conceptions. |
| Such an investigation into the first efforts of our faculty of cognition to mount from particular perceptions to general conceptions is undoubtedly of great utility; and we have to thank the celebrated Locke for having first opened the way for this inquiry. |
| But a deduction of the pure a priori conceptions of course never can be made in this way, seeing that, in regard to their future employment, which must be entirely independent of experience, they must have a far different certificate of birth to show from that of a descent from experience. |
| This attempted physiological derivation, which cannot properly be called deduction, because it relates merely to a quaestio facti, I shall entitle an explanation of the possession of a pure cognition. |