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The phrases in their context!

Extract from THE CRITIQUE OF PURE REASON

These appellations I have chosen advisedly, in order that we might not lose sight of the distinctions in respect of the evidence and the employment of these principles.
It will, however, soon appear that--a fact which concerns both the evidence of these principles, and the a priori determination of phenomena--according to the categories of quantity and quality (if we attend merely to the form of these), the principles of these categories are distinguishable from those of the two others, in as much as the former are possessed of an intuitive, but the latter of a merely discursive, though in both instances a complete, certitude.
I shall therefore call the former mathematical, and the latter dynamical principles.* It must be observed, however, that by these terms I mean just as little in the one case the principles of mathematics as those of general (physical) dynamics in the other.
I have here in view merely the principles of the pure understanding, in their application to the internal sense (without distinction of the representations given therein), by means of which the sciences of mathematics and dynamics become possible.
Accordingly, I have named these principles rather with reference to their application than their content; and I shall now proceed to consider them in the order in which they stand in the table.
[*Footnote; All combination (conjunctio) is either composition (compositio) or connection (nexus).
The former is the synthesis of a manifold, the parts of which do not necessarily belong to each other.
For example, the two triangles into which a square is divided by a diagonal, do not necessarily belong to each other, and of this kind is the synthesis of the homogeneous in everything that can be mathematically considered.
This synthesis can be divided into those of aggregation and coalition, the former of which is applied to extensive, the latter to intensive quantities.
The second sort of combination (nexus) is the synthesis of a manifold, in so far as its parts do belong necessarily to each other; for example, the accident to a substance, or the effect to the cause.
Consequently it is a synthesis of that which though heterogeneous, is represented as connected a priorI. This combination--not an arbitrary one--I entitle dynamical because it concerns the connection of the existence of the manifold.
This, again, may be divided into the physical synthesis, of the phenomena divided among each other, and the metaphysical synthesis, or the connection of phenomena a priori in the faculty of cognition.]
1. AXIOMS OF INTUITION.
The principle of these is; All Intuitions are Extensive Quantities.
PROOF.
All phenomena contain, as regards their form, an intuition in space and time, which lies a priori at the foundation of all without exception.
Phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous).
Now the consciousness of a homogeneous manifold in intuition, in so far as thereby the representation of an object is rendered possible, is the conception of a quantity (quanti).
Consequently, even the perception of an object as phenomenon is possible only through the same synthetical unity of the manifold of the given sensuous intuition, through which the unity of the composition of the homogeneous manifold in the conception of a quantity is cogitated; that is to say, all phenomena are quantities, and extensive quantities, because as intuitions in space or time they must be represented by means of the same synthesis through which space and time themselves are determined.
An extensive quantity I call that wherein the representation of the parts renders possible (and therefore necessarily antecedes) the representation of the whole.
I cannot represent to myself any line, however small, without drawing it in thought, that is, without generating from a point all its parts one after another, and in this way alone producing this intuition.