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The phrases in their context!

Extract from THE CRITIQUE OF PURE REASON

The schema of community (reciprocity of action and reaction), or the reciprocal causality of substances in respect of their accidents, is the coexistence of the determinations of the one with those of the other, according to a general rule.
The schema of possibility is the accordance of the synthesis of different representations with the conditions of time in general (as, for example, opposites cannot exist together at the same time in the same thing, but only after each other), and is therefore the determination of the representation of a thing at any time.
The schema of reality is existence in a determined time.
The schema of necessity is the existence of an object in all time.
It is clear, from all this, that the schema of the category of quantity contains and represents the generation (synthesis) of time itself, in the successive apprehension of an object; the schema of quality the synthesis of sensation with the representation of time, or the filling up of time; the schema of relation the relation of perceptions to each other in all time (that is, according to a rule of the determination of time); and finally, the schema of modality and its categories, time itself, as the correlative of the determination of an object--whether it does belong to time, and how.
The schemata, therefore, are nothing but a priori determinations of time according to rules, and these, in regard to all possible objects, following the arrangement of the categories, relate to the series in time, the content in time, the order in time, and finally, to the complex or totality in time.
Hence it is apparent that the schematism of the understanding, by means of the transcendental synthesis of the imagination, amounts to nothing else than the unity of the manifold of intuition in the internal sense, and thus indirectly to the unity of apperception, as a function corresponding to the internal sense (a receptivity).
Thus, the schemata of the pure conceptions of the understanding are the true and only conditions whereby our understanding receives an application to objects, and consequently significance.
Finally, therefore, the categories are only capable of empirical use, inasmuch as they serve merely to subject phenomena to the universal rules of synthesis, by means of an a priori necessary unity (on account of the necessary union of all consciousness in one original apperception); and so to render them susceptible of a complete connection in one experience.
But within this whole of possible experience lie all our cognitions, and in the universal relation to this experience consists transcendental truth, which antecedes all empirical truth, and renders the latter possible.
It is, however, evident at first sight, that although the schemata of sensibility are the sole agents in realizing the categories, they do, nevertheless, also restrict them, that is, they limit the categories by conditions which lie beyond the sphere of understanding-- namely, in sensibility.
Hence the schema is properly only the phenomenon, or the sensuous conception of an object in harmony with the category.
(Numerus est quantitas phaenomenon--sensatio realitas phaenomenon; constans et perdurabile rerum substantia phaenomenon-- aeternitas, necessitas, phaenomena, etc.) Now, if we remove a restrictive condition, we thereby amplify, it appears, the formerly limited conception.
In this way, the categories in their pure signification, free from all conditions of sensibility, ought to be valid of things as they are, and not, as the schemata represent them, merely as they appear; and consequently the categories must have a significance far more extended, and wholly independent of all schemata.
In truth, there does always remain to the pure conceptions of the understanding, after abstracting every sensuous condition, a value and significance, which is, however, merely logical.
But in this case, no object is given them, and therefore they have no meaning sufficient to afford us a conception of an object.
The notion of substance, for example, if we leave out the sensuous determination of permanence, would mean nothing more than a something which can be cogitated as subject, without the possibility of becoming a predicate to anything else.
Of this representation I can make nothing, inasmuch as it does not indicate to me what determinations the thing possesses which must thus be valid as premier subject.
Consequently, the categories, without schemata are merely functions of the understanding for the production of conceptions, but do not represent any object.
This significance they derive from sensibility, which at the same time realizes the understanding and restricts it.
CHAPTER II. System of all Principles of the Pure Understanding.