610 K A 
of our analyfis the whole conception vaniffies; confe- 
quently the Soul is not an intelligible objeft for us ; that 
is, it does not exift in Time and Space.—It mult not' on 
this account be fuppofed that this important notion is 
not completely fecured to us. The Soul of Man is an Idea 
of Reafon, and not a conception of underfanding ; it fprings 
from Reafon, and is fecured to us by confcioufnefs, which 
no fophiftry can ever deftroy, or even difturb. 
It is however not fufficient to have thus actually con- 
ftituted the objeft named Stone ; we mult go ftill farther, 
and become confcious of the mental fynthelis or compofi- 
tion which conltitutes this phenomenon. The confciouf¬ 
nefs of tills mental operation becomes evident in the tran¬ 
scendental reflexion that takes place when the original ufe 
of underfanding paffes to the logical. Confcioufnefs is that 
aft by which we refer to the mind the produce of the 
jnind, and to the external things that which is their pro¬ 
duce. This aft is effential to all knowledge ; that is, to 
Conceptions and Intuitions. This confcioufnefs mull 
not only have fynthetical unity , but it mult have Identity, 
which manifests itfelf when we fay “ I think.” The “ / 
am," and the “ I think," muft accompany all our ideas, or 
they never can belong to us, nor become objefts of our 
attention. Thus, it is evident, that, in all Intuitions, 
Conceptions, and Ideas, the matter mull be given, and the 
form muft be produced by the mind. The logical ufe of 
Underftanding confifts in carrying back the conception of 
a thing to the original ufe of underftanding; that is, to 
the Categories of Quantity, Quality, and Relation ; which 
are in their nature conftitutive; whereas the Categories of 
Modality add nothing to the objefts of our Knowledge, 
but are merely of a regulative ufe ; that is to fay, they lay 
the foundation for the logical ufe of Underftanding. 
Modality. —The Categories of Modality are, Pojfbi- 
Uty, or being in any time ; Exifence, or being in a cer¬ 
tain time; Necefity, or being in all time; and which can 
only be deftroyed with the dellruftion of time. Thefe 
Categories do not in any manner determine the objefts of 
our knowdedge, which are intuitions. They concern them- 
felves only with the knowing faculty itfelf, and are the 
means by which we are enabled to view that faculty in all 
its poffible Hates ; namely, Firft, that it can reprefent at 
all, or find any thing reprefentable, which arifes from Pof- 
fihility, whofe corollary is Impoflibility. Secondly, we 
view it in an aftual ftate of operation; that is, the recep¬ 
tivity has been afFefted, and the objeft the Intuition 
is comprehended under the objective unity; then we fay 
the thing exifts, that is, fills up a certain portion of Time. 
This arifies from the Category Exifence . But, when we 
find the Underftanding operating according to its own, but 
tniiverfal, laws, then we are compelled to lay this is ne- 
ceffary. For example, when we fee an event, we immedi¬ 
ately fay there muf be a caufe-, and this is necessary. 
And hence the very contrary is impollible; for it can ne¬ 
ver be even conceived that an event ffiould exift without 
a caufe, as this would be contrary to the original ufe of 
underftanding of the Category Caufe and EffeEl, which 
N T. 
makes a certain variety, or Intuition antecedent in time,, 
to be conlidered as a Caufe, and to have another certain 
variety or Intuition .neceffarily confequent upon it, name¬ 
ly, an Effeft. So that the Effeft can never be thought ei¬ 
ther without the Caufe or prior to the caufe. And this is 
merely viewing the Faculty of Knowledge, afting accord¬ 
ing to the laws of its own conftitution under the Cate¬ 
gory of Necefity. 
Thus does this clafs of Categories clearly point out to 
us the precife limits of all our knowledge, and at the fame 
time the intelligibility or unintelligibility of every con¬ 
ception we form. For that which does not accord with 
the original ufe of underftanding, is perfeftly unintelli¬ 
gible ; and, on the other hand, that Conception which 
has the original ufe of underftanding for its bafis is ftrift- 
ly intelligible; or, in other words, the analytical unity of 
the conception can be carried back to the original fyn- 
thetic objective unity of confcioufnefs. Thus the Cate¬ 
gories prove with apodiftica! certainty, that any-objeft 
that cannot accommodate itfelf to the laws of our recepti¬ 
vity, w'hich are Time and Space, is not reprefentable, con- 
fequently not knowable, and can never be comprehend¬ 
ed under the objective unity ; or, more plainly, what is 
out of Time and Space, and can never come into Time 
and Space, can never become an objeft of our Know ledge ; 
for inftance, the Human Soul exifts out of Time and Space, 
and can never come into it, as it is not matter to fill a 
Space, nor an event, or effeft of matter to fill a Time; 
confequently we never can have a Knowledge of the Hu¬ 
man Soul. We nevertlielefs have an Idea of the Soul, which 
is fecured to us by our Reafon. The Categories them- 
felves are out of Time and Space, for they are a lpecific de¬ 
termination of the fpontaneity ;- a primary and original 
connefting aftivity which connefts Time and Space, and 
the fenfations in Time and Space, and for this reafon can¬ 
not be themfelves objefts in Time and Space. They are 
likewife not reprefentable, and therefore not knowable. 
Thus we have obtained a view of that faculty of the. 
Human Mind named Underftanding. It confifts of twelve 
primary and original funftions or Categories, whofe joint 
produftion is the objective unity of all cur Knowledge. But, 
in order to conceive a Category in its purity, we muft ab- 
llraft from all variety, or matter, and confider only thofe 
adds of intelleft which are requifite to beget a unity and 
multitude in Time and Space, and to produce the con¬ 
ception of a Subftance, See. The Categories are a priori ; 
that is, they lie in the mind antecedent to all reprefenta- 
tion, although experience muft have firft put them in ac¬ 
tion before the difeovery of them was poffible. They are 
not derived from experience, but are aftually that which 
experiences, or which renders all experience poffible. 
They completely limit and confine all experience and all 
knowledge to Time and Space ; they are the twelve pri¬ 
mary forms of all conceivable objefts; they are fpecies, and 
the objeftive unity is their genus; they are, in faft, the 
very Underftanding itfelf; and may be exhibited in the 
following order s 
CATEGORIES. 
Quantity. 
Unity, 
Multitude^ 
Totality. 
Quality. 
Reality, 
Negation, 
Limitation. 
Relation. 
Subftance—Accident, 
Caufe —Effeft, 
Aftion •—Re-aftion. 
Modality. 
Poffibility, 
Exiftence, 
Neceffity. 
Thefe twelve pure primary and original notions com¬ 
pletely exhauft the conception of Underftanding. The 
claffification of them is complete ; for it is impoffible to 
add one more notion to them ; and, if any one of them 
is taken away, the whole will be abfolutely deftroyed. 
For example, Firfi, if we fpeak of a number, it muft either 
be one, many, or all; and no other cafe is poffible. Se- 
i 
condly, if we have any thing in our thoughts, it muft be 
a Reality; but a reality cannot be infinite ; therefore it 
muft be limited, and that by negation ; that is, there may 
either be a Reality or no reality ; but, if there is a Reali¬ 
ty, it muft be limited; and no other cafe is poffible. 
Thirdly, we can only.be affefted by things and their pro¬ 
perties, by Caufes and their Effefts, or by parts and their 
wholes i 
