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Extract from THE CRITIQUE OF PURE REASON

We shall therefore follow up the pure conceptions even to their germs and beginnings in the human understanding, in which they lie, until they are developed on occasions presented by experience, and, freed by the same understanding from the empirical conditions attaching to them, are set forth in their unalloyed purity.
CHAPTER I. Of the Transcendental Clue to the Discovery of all Pure Conceptions of the Understanding.
SS 3. Introductory.
When we call into play a faculty of cognition, different conceptions manifest themselves according to the different circumstances, and make known this faculty, and assemble themselves into a more or less extensive collection, according to the time or penetration that has been applied to the consideration of them.
Where this process, conducted as it is mechanically, so to speak, will end, cannot be determined with certainty.
Besides, the conceptions which we discover in this haphazard manner present themselves by no means in order and systematic unity, but are at last coupled together only according to resemblances to each other, and arranged in series, according to the quantity of their content, from the simpler to the more complex--series which are anything but systematic, though not altogether without a certain kind of method in their construction.
Transcendental philosophy has the advantage, and moreover the duty, of searching for its conceptions according to a principle; because these conceptions spring pure and unmixed out of the understanding as an absolute unity, and therefore must be connected with each other according to one conception or idea.
A connection of this kind, however, furnishes us with a ready prepared rule, by which its proper place may be assigned to every pure conception of the understanding, and the completeness of the system of all be determined a priori--both which would otherwise have been dependent on mere choice or chance.
SS 4. SECTION 1. Of defined above Use of understanding in General.
The understanding was defined above only negatively, as a non-sensuous faculty of cognition.
Now, independently of sensibility, we cannot possibly have any intuition; consequently, the understanding is no faculty of intuition.
But besides intuition there is no other mode of cognition, except through conceptions; consequently, the cognition of every, at least of every human, understanding is a cognition through conceptions--not intuitive, but discursive.
All intuitions, as sensuous, depend on affections; conceptions, therefore, upon functions.
By the word function I understand the unity of the act of arranging diverse representations under one common representation.
Conceptions, then, are based on the spontaneity of thought, as sensuous intuitions are on the receptivity of impressions.
Now, the understanding cannot make any other use of these conceptions than to judge by means of them.
As no representation, except an intuition, relates immediately to its object, a conception never relates immediately to an object, but only to some other representation thereof, be that an intuition or itself a conception.
A judgement, therefore, is the mediate cognition of an object, consequently the representation of a representation of it.
In every judgement there is a conception which applies to, and is valid for many other conceptions, and which among these comprehends also a given representation, this last being immediately connected with an object.
For example, in the judgement-- "All bodies are divisible," our conception of divisible applies to various other conceptions; among these, however, it is here particularly applied to the conception of body, and this conception of body relates to certain phenomena which occur to us.
These objects, therefore, are mediately represented by the conception of divisibility.