the understanding would entirely lose all their peculiar character, if we treated them merely as the productions of experience.
Transition to the Transcendental Deduction of the Categories. § 10
There are only two possible ways in which synthetical representation and its objects can coincide with and relate necessarily to each other, and, as it were, meet together. Either the object alone makes the representation possible, or the representation alone makes the object possible. In the former case, the relation between them is only empirical, and an a priori representation is impossible. And this is the case with phenomena, as regards that in them which is referable to mere sensation. In the latter case—although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. Now there are only two conditions of the possibility of a cognition of objects; firstly, Intuition, by means of which the object, though only as phenomenon, is given; secondly, Conception, by means of which the object which corresponds to this intuition is thought. But it is evident from what has been said on aesthetic that the first condition, under which alone objects can be intuited, must in fact exist, as a formal basis for them, a priori in the mind. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. Now the question is whether there do not exist, a priori in the mind, conceptions of understanding also, as conditions under which alone something, if not intuited, is yet thought as object. If this question be answered in the affirmative, it follows that all empirical cognition of objects is necessarily conformable to such conceptions, since, if they are not presupposed, it is impossible that anything can be an object of experience. Now all experience contains, besides the intuition of the senses through which an object is
