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The phrases in their context!

Extract from THE CRITIQUE OF PURE REASON

But of this more in the sequel.
SS 20. Of the Application of the Categories to Objects of the Senses in general.
The pure conceptions of the understanding apply to objects of intuition in general, through the understanding alone, whether the intuition be our own or some other, provided only it be sensuous, but are, for this very reason, mere forms of thought, by means of which alone no determined object can be cognized.
The synthesis or conjunction of the manifold in these conceptions relates, we have said, only to the unity of apperception, and is for this reason the ground of the possibility of a priori cognition, in so far as this cognition is dependent on the understanding.
This synthesis is, therefore, not merely transcendental, but also purely intellectual.
But because a certain form of sensuous intuition exists in the mind a priori which rests on the receptivity of the representative faculty (sensibility), the understanding, as a spontaneity, is able to determine the internal sense by means of the diversity of given representations, conformably to the synthetical unity of apperception, and thus to cogitate the synthetical unity of the apperception of the manifold of sensuous intuition a priori, as the condition to which must necessarily be submitted all objects of human intuition.
And in this manner the categories as mere forms of thought receive objective reality, that is, application to objects which are given to us in intuition, but that only as phenomena, for it is only of phenomena that we are capable of a priori intuition.
This synthesis of the manifold of sensuous intuition, which is possible and necessary a priori, may be called figurative (synthesis speciosa), in contradistinction to that which is cogitated in the mere category in regard to the manifold of an intuition in general, and is called connection or conjunction of the understanding (synthesis intellectualis).
Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination.
Imagination is the faculty of representing an object even without its presence in intuition.
Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility.
But in so far as the synthesis of the imagination is an act of spontaneity, which is determinative, and not, like sense, merely determinable, and which is consequently able to determine sense a priori, according to its form, conformably to the unity of apperception, in so far is the imagination a faculty of determining sensibility a priori, and its synthesis of intuitions according to the categories must be the transcendental synthesis of the imagination.
It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty.
As figurative, it is distinguished from the merely intellectual synthesis, which is produced by the understanding alone, without the aid of imagination.
Now, in so far as imagination is spontaneity, I sometimes call it also the productive imagination, and distinguish it from the reproductive, the synthesis of which is subject entirely to empirical laws, those of association, namely, and which, therefore, contributes nothing to the explanation of the possibility of a priori cognition, and for this reason belongs not to transcendental philosophy, but to psychology.
We have now arrived at the proper place for explaining the paradox which must have struck every one in our exposition of the internal sense (SS 6), namely--how this sense represents us to our own consciousness, only as we appear to ourselves, not as we are in ourselves, because, to wit, we intuite ourselves only as we are inwardly affected.
Now this appears to be contradictory, inasmuch as we thus stand in a passive relation to ourselves; and therefore in the systems of psychology, the internal sense is commonly held to be one with the faculty of apperception, while we, on the contrary, carefully distinguish them.
That which determines the internal sense is the understanding, and its original power of conjoining the manifold of intuition, that is, of bringing this under an apperception (upon which rests the possibility of the understanding itself).
Now, as the human understanding is not in itself a faculty of intuition, and is unable to exercise such a power, in order to conjoin, as it were, the manifold of its own intuition, the synthesis of understanding is, considered per se, nothing but the unity of action, of which, as such, it is self-conscious, even apart from sensibility, by which, moreover, it is able to determine our internal sense in respect of the manifold which may be presented to it according to the form of sensuous intuition.
Thus, under the name of a transcendental synthesis of imagination, the understanding exercises an activity upon the passive subject, whose faculty it is; and so we are right in saying that the internal sense is affected thereby.
Apperception and its synthetical unity are by no means one and the same with the internal sense.