PHILO 
well remain concealed ; and in all probability its limited 
extent will enable us completely to apprehend it, and to 
eftimate its value. Ourobjedl is by no means a criiicifm 
of books and fyftems, but a critical examination of pure 
Reafon itj'elf. In order to determine the philofophical 
value either of ancient or modern works in this depart¬ 
ment, a Critic of Pure Reafon muft precede as a criterion, 
for want of which the incompetent hiftorian and judge 
decides the groundlefs affertions of others by his own, 
which are juft as groundlefs. 
Transcendental Philosophy is theideaof a fcience, 
of which the Critic of Pure Reafon is to delineate the 
whole plan architedfonically, that is, from principles, witlr 
a full allurance of the completenefs and lafety of all its 
parts. It is the fyftem of all the principles of Pure 
Reafon. That the Critic is not already itTelf called “Tranf- 
cendental Philofophy,” refts folely upon this; that, in 
order to be a perfedf fyftem, it muft contain a complete 
analyfis of the whole field of human knowledge a priori. 
Our Critic muft indeed by all means exhibit a perledt 
enumeration of the fundamental conceptions, which con- 
ftitute the above-mentioned pure knowledge. But it very 
properly refrains from the complete analyfis of thefe con¬ 
ceptions themfelves, as alfo from the complete review of 
thofe derived from them ; partly becaufe this analyfis is 
not its objedt, fince the difficulty lies in the.fi/nt 7 iejis, for 
the fake of which, properly (peaking, the Critic is requi- 
fite. Befides, it would be contrary to the unity of the 
plan to be anfwerable for the completenefs of fuch an 
analyfis and derivation, which, in regard to our prefent 
objedf, may be difpenfed with. This completenefs of the 
analyfis, as well as of the derivation from conceptions k 
priori to be furnifhed hereafter, may however be eafily 
fupplied, provided the conceptions adually exift as expli¬ 
cit principles of the fyntliefis, and if nothing is omitted 
that is requifite to this efl'ential end. 
The Critic of Pure Reason, therefore, comprifes 
every thing that belongs to Tranfcendental Philofophy ; 
it is the complete idea of Tranfcendental Philofophy, but 
it is not the fcience itfelf; becaufe it goes no farther in 
the analyfis than is requifite fer the examination of J'ynthe- 
tical knowledge k priori. 
The principal objed in the divifion of fuch a fcience is, 
that no conceptions muft be introduced which contain 
any thing in the leaft empirical; that is, that the know¬ 
ledge U priori be completely pure. The higheft principles 
of morality, and its fundamental conceptions, though 
they are knowledge k priori, do not therefore belong to 
Tranfcendental Philofophy, becaufe, in the formation of 
the fyftem of pure Morality, we muft neceflarily introduce 
the conceptions of pleafure and difpieafure, of defires, 
inclinations, See. which are altogether of empirical origin. 
In the conception of Duty, they are confidered as a hin¬ 
drance to be overcome, and as an excitement which ought 
not to be made a motive. We muft not, however, take 
thefe conceptions themfelves for the ground of moral 
precepts. Hence Tranfcendental Philofophy is a fcience 
of pure Jpeculative reafon. For every thing practical, in l’o 
far as it contains motives, refers to feeling, which is alto¬ 
gether empirical. 
If we now with to divide this fcience fyftematically, it 
muft contain, firft, an elementary part, and fecondly a me¬ 
thod of pure reafon. Each of thefe heads will have its 
fu.bdivifions, the grounds of which cannot be well exhi¬ 
bited at prefent. It is neceflary to premife, however, that 
there are two branches of human knowledge which per¬ 
haps arife from a common but unknown root ; namely, 
Sense and Understanding. By the former, objedts are 
given to us; by the latter, they are thought. In fo far, 
now, as Senfe may contain reprefentations k priori which 
conftitute the condition under which objedts are given 
to us, it will belong to Tranfcendental Philofophy. The 
tranfcendental fcience of Senfe then will form the firft part 
of the elements, becaufe the conditions under which the 
SOPHY. 187 
objedts of human knowledge are given, muft precede 
thofe under which they are thought. 
ELEMENTS of TRANSCENDENTAL PHILO¬ 
SOPHY. 
PART I. TRANSCENDENTAL ESTHETICS. 
Whatever may be the nature of knowledge, and of 
its reference to objedts, when this reference is immediate, 
it is termed Intuition. But this requires that the ob- 
jedt be given, and prefent to us. The faculty of receiving 
reprefentations through our being affedted by objedts, is 
termed Sense. By this faculty, objedts are given to us ; 
that is, are prefent; and this alone can produce Intuitions. 
Thefe are thought by the Understanding, and hence 
arife Conceptions. All thinking muft depend upon intui¬ 
tion, either direClly or indirectly, by means ofeertain marks, 
and confequently upon Senfe, becaufe objedts can by no 
other means be given or become prefent to us. 
The immediate effedt of an objedt upon our reprefenring 
faculty, is Sensation. The intuition which thus arifes 
is called empirical. The objedt of an empirical intuition 
(undetermined in itfelf) is called a Phenomenon. That 
in the phenomenon which is fenfation, I call its matter ; 
but the mode of arrangement of its various parts, its form. 
As the mode of arranging our fenfations cannot itfelf be 
fenfation, the matter only of phenomena can be given to us 
a pofteriori, but their form muft lie in the mind a priori, 
and on that account be capable of being confidered fepa- 
rately from all fenfation. 
I call all reprefentations pure in a tranfcendental fenfe, 
in which there is no fenfation; confequently the pure 
form of fenfible intuition in general, in which the variety 
of the phenomena is received and arranged according to 
certain relations, is to be found in the mind 11priori. This 
pure form of Senfe is alfo itfelf pure IntuiticJn. 
Thus, when I feparate from the reprefentation of a body 
all that the underftanding thinks in it, as fubftance, pow¬ 
er, divifibility, &c. together with n\\fenfation, as impene¬ 
trability, hardnefs, colour, &c. there ftill remains, in the 
empirical intuition, extenfion. This is pure intuition, 
which is k priori, not derived from any objedf of the 
fenfes, nor from fenfation, but a mere form of the' Senfitive 
Faculty. 
A fcience of all the principles of Senfe a priori, I term 
Transcendental Esthetics. There muft be fuch a 
fcience, which conftitutes the firft part of the Elements 
of Transcendental Philosophy, in contra-diftinc- 
tion from that, which contains the principles of pure 
thinking, and is called Tranfcendental Logic. 
In Tranfcendental Elthetics we (hall, therefore, firft in- 
fulate Sense, by feparating from it every thing that the 
Underftanding thinks by its conceptions, in order that 
nothing but empirical intuition may remain. Se¬ 
condly, we (hall take away all fenfation, fo that nothing 
but pure intuition, and the mere form of the phenomena, be 
left, which is the only part that the faculty of Sense can 
furnifh k priori. In this inveftigation it will be found, 
that there are two pure forms of fenfible intuition, which 
are principles of knowledge h priori; that is, Time and 
Space, to the conlideration of which we (hall now pro¬ 
ceed. 
Sedtion I. Of Space. 
Metaphyfical Expofition of this Conception .—By means 
of External Sense, we reprefent to ourfelves objedis 
external to us, and altogether in Space, in which then- 
figure, quantity, and relation to one another, are deter¬ 
mined, or determinable. Internal Sense, by means 
of which the mind views itfelf, produces indeed no intui¬ 
tion of the foul as an objedt : it furnifhes, however, a de¬ 
terminate form, namely, fucceffion, under which alone 
the Intuition of its internal ftate is poflible ; fo that all 
internal determinations are reprefented by the mind in 
Time. 
