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 in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement, and to the reason of its application to experience.

For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. For if they are to have something more than a merely logical significance, and to be something more than a mere analytical expression of the form of thought, and to have a relation to things and their possibility, reality, or necessity, they must concern possible experience and its synthetical unity, in which alone objects of cognition can be given.

The postulate of the possibility of things requires also, that the conception of the things agree with the formal conditions of our experience in general. But this, that is to say, the objective form of experience, contains all the kinds of synthesis which are requisite for the cognition of objects. A conception which contains a synthesis must be regarded as empty and, without reference to an object, if its synthesis does not belong to experience—either as borrowed from it, and in this case it is called an empirical conception, or such as is the ground and a priori condition of experience (its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone. For where shall we find the criterion or character of the possibility of an object which is cogitated by means of an a priori synthetical conception, if not in the synthesis which constitutes the form of empirical cognition of objects? That in such a conception no contradiction exists is indeed a necessary logical condition, but very far from being sufficient to establish the objective reality of the conception, that is, the possibility of such an object as is thought in the conception. Thus, in the conception of a figure which is contained within two straight lines, there is no contradiction, for the conceptions of two straight lines and of their junction contain no negation of a figure. The impossibility in such a case does not rest upon the conception in itself, but upon the