Nevertheless, this principle of the anticipation of perception must somewhat startle an inquirer whom initiation into transcendental philosophy has rendered cautious.We must naturally entertain some doubt whether or not the understanding can enounce any such synthetical proposition as that respecting the degree of all reality in phenomena, and consequently the possibility of the internal difference of sensation itself- abstraction being made of its empirical quality.Thus it is a question not unworthy of solution:
"How the understanding can pronounce synthetically and a priori respecting phenomena, and thus anticipate these, even in that which is peculiarly and merely empirical, that, namely, which concerns sensation itself?"The quality of sensation is in all cases merely empirical, and cannot be represented a priori (for example, colours, taste, etc.).
But the real- that which corresponds to sensation- in opposition to negation = O, only represents something the conception of which in itself contains a being (ein seyn), and signifies nothing but the synthesis in an empirical consciousness.That is to say, the empirical consciousness in the internal sense can be raised from 0 to every higher degree, so that the very same extensive quantity of intuition, an illuminated surface, for example, excites as great a sensation as an aggregate of many other surfaces less illuminated.
We can therefore make complete abstraction of the extensive quantity of a phenomenon, and represent to ourselves in the mere sensation in a certain momentum, a synthesis of homogeneous ascension from 0 up to the given empirical consciousness, All sensations therefore as such are given only a posteriori, but this property thereof, namely, that they have a degree, can be known a priori.It is worthy of remark, that in respect to quantities in general, we can cognize a priori only a single quality, namely, continuity; but in respect to all quality (the real in phenomena), we cannot cognize a priori anything more than the intensive quantity thereof, namely, that they have a degree.All else is left to experience.
3.ANALOGIES OF EXPERIENCE.
The principle of these is: Experience is possible only through the representation of a necessary connection of Perceptions.
PROOF.
Experience is an empirical cognition; that is to say, a cognition which determines an object by means of perceptions.It is therefore a synthesis of perceptions, a synthesis which is not itself contained in perception, but which contains the synthetical unity of the manifold of perception in a consciousness; and this unity constitutes the essential of our cognition of objects of the senses, that is, of experience (not merely of intuition or sensation).Now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein.But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time.And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions.Now as these conceptions always possess the character of necessity, experience is possible only by means of a representation of the necessary connection of perception.
The three modi of time are permanence, succession, and coexistence.Accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible.
The general principle of all three analogies rests on the necessary unity of apperception in relation to all possible empirical consciousness (perception) at every time, consequently, as this unity lies a priori at the foundation of all mental operations, the principle rests on the synthetical unity of all phenomena according to their relation in time.For the original apperception relates to our internal sense (the complex of all representations), and indeed relates a priori to its form, that is to say, the relation of the manifold empirical consciousness in time.Now this manifold must be combined in original apperception according to relations of time- a necessity imposed by the a priori transcendental unity of apperception, to which is subjected all that can belong to my (i.e., my own) cognition, and therefore all that can become an object for me.This synthetical and a priori determined unity in relation of perceptions in time is therefore the rule: "All empirical determinations of time must be subject to rules of the general determination of time"; and the analogies of experience, of which we are now about to treat, must be rules of this nature.