For instance, when I say the air is elastic, this judgment is as yet a judgment of perception only-I do nothing but refer two of my sensations to one another. But, if I would have it called a judgment of experience, I require this connection to stand under a condition, which makes it universally valid. I desire therefore that I and everybody else should always connect necessarily the same perceptions under the same circumstances. Sect. 20. We must consequently analyze experience in order to see what is contained in this product of the senses and of the understanding, and how the judgment of experience itself is possible. The foundation is the intuition of which I become conscious, i.e., perception (perceptio), which pertains merely to the senses. But in the next place, there are acts of judging (which belong only to the understanding). But this judging may be twofold-first, I may merely compare perceptions and connect them in a particular state of my consciousness; or, secondly, I may connect them in consciousness generally. The former judgment is merely a judgment of perception, and of subjective validity only: it is merely a connection of perceptions in my mental state, without reference to the object. Hence it is not, as is commonly imagined, enough for experience to compare perceptions and to connect them in consciousness through judgment; there arises no universality and necessity, for which alone judgments can become objectively valid and be called experience. Quite another judgment therefore is required before perception can become experience. The given intuition must be subsumed under a concept, which determines the form of judging in general relatively to the intuition, connects its empirical consciousness in consciousness generally, and thereby procures universal validity for empirical judgments. A concept of this nature is a pure a priori concept of the Understanding, which does nothing but determine for an intuition the general way in which it can be used for judgments. Let the concept be that of cause, then it determined the intuition which is subsumed under it, e.g., that of air, relative to judgments in general, viz., the concept of air serves with regard to its expansion in the relation of antecedent to consequent in a hypothetical judgment. The concept of cause accordingly is a pure concept of the understanding, which is totally disparate from all possible perception, and only serves to determine the representation subsumed under it, relatively to judgments in general, and so to make a universally valid judgment possible. Before, therefore, a judgment of perception can become a judgment of experience, it is requisite that the perception should be subsumed under some such a concept of the understanding.; for instance, air ranks under the concept of causes, which determines our judgment about it in regard to its expansion as hypothetical. 10 Thereby the expansion of the air is represented not as merely belonging to the perception of the air in my present state or in several states of mine, or in the state of perception of others, but as belonging to it necessarily. The judgment, "the air is elastic," becomes universally valid, and a judgment of experience, only by certain judgments preceding it, which subsume the intuition of air under the concept of cause and effect: and they thereby determine the perceptions not merely as regards one another in me, but relatively to the form of judging in general, which is here hypothetical, and in this way they render the empirical judgment universally valid. If all our synthetical judgments are analyzed so far as they are objectively valid, it will be found that they never consist of mere intuitions connected only (as is commonly believed) by comparison into a judgment; but that they would be impossible were not a pure concept of the understanding superadded to the concepts abstracted from intuition, under which concept these latter are subsumed, and in this manner only combined into an objectively valid judgment. Even the judgments of pure mathematics in their simplest axioms are not exempt from this condition. The principle, II a straight line is the shortest between two points," presupposes that the line is subsumed under the concept of quantity, which certainly is no mere intuition, but bas its seat in the understanding alone, and serves to determine the intuition (of the line) with regard to the judgments which may be made about it, relatively to their quantity, that is, to plurality (as judicia plurativa). 11 For under them it is understood that in a given intuition there is contained a plurality of homogenous parts. Sect. 21. To prove, then, the possibility of experience so far as it rests upon pure concepts of the understanding a priori, we must first represent what belongs to judgments in general and the various functions of the understanding, in a complete table. For the pure concepts of the understanding must run parallel to these functions, as such concepts are nothing more than concepts of intuitions in general, so far as these are determined by one or other of these functions of judging, in themselves, that is, necessarily and universally. Hereby also the a priori principles of the possibility of all experience, as of an objectively valid empirical cognition, will be precisely determined. For they are nothing but propositions by which all perception is (under certain universal conditions of intuition) subsumed under those pure concepts of the understanding. LOGICAL TABLE OF JUDGMENTS. 1. As to Quantity. Universal. Particular. Singular.
2. As to Quality. Affirmative. Negative. Infinite.
3. As to Relation. Categorical. Hypothetical. Disjunctive.
4. As to Modality. Problematical. Assertorical. Apodictical. TRANSCENDENTAL TABLE OF THE PURE CONCEFITS OF THE UNDERSTANDING. 1 . As to Quantity. Unity (the Measure). Plurality (the Quantity). Totality (the Whole).
