Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/152

110 we say:—The image is a product of the empirical faculty of the productive imagination—the schema of sensuous conceptions (of figures in space, for example) is a product, and, as it were, a monogram of the pure imagination à priori, whereby and according to which images first become possible, which, however, can be connected with the conception only mediately by means of the schema which they indicate, and are in themselves never fully adequate to it. On the other hand, the schema of a pure conception of the understanding is something that cannot be reduced into any image—it is nothing else than the pure synthesis expressed by the category, conformably to a rule of unity according to conceptions. It is a transcendental product of the imagination, a product which concerns the determination of the internal sense, according to conditions of its form (time) in respect to all representations, in so far as these representations must be conjoined à priori in one conception, conformably to the unity of apperception.

Without entering upon a dry and tedious analysis of the essential requisites of transcendental schemata of the pure conceptions of the understanding, we shall rather proceed at once to give an explanation of them according to the order of the categories, and in connection therewith.

For the external sense the pure image of all quantities (quantorum) is space; the pure image of all objects of sense in general, is time. But the pure schema of quantity (quantitatis) as a conception of the understanding, is number, a representation which comprehends the successive addition of one to one (homogeneous quantities). Thus, number is nothing else than the unity of the synthesis of the manifold in a homogeneous intuition, by means of my generating time itself in my apprehension of the intuition.

Reality, in the pure conception of the understanding, is that which corresponds to a sensation in general; that, consequently, the conception of which indicates a being (in time). Negation is that the conception of which represents a not-being (in time). The opposition of these two consists therefore in the difference of one and the same time, as a time filled or a time empty. Now as time is only the form of intuition,