ideas under the unity of apperception; but according to all ordinary use of words, apperception is not the thinking of a conception, but is perception. V. p. 136, we find a first principle of the possibility of all perception in connection with the understanding. V. p. 143, it stands as the heading, that all sense perception is conditioned by the categories. At the same place the logical function of the judgment also brings the manifold of given perceptions under an apperception in general, and the manifold of a given perception stands necessarily under the categories. V. p. 144, unity comes into perception, by means of the categories, through the understanding. V. p. 145, the thinking of the understanding is very strangely explained as synthetically combining, connecting, and arranging the manifold of perception. V. p. 161, experience is only possible through the categories, and consists in the connection of sensations, which, however, are just perceptions. V. p. 159, the categories are a priori knowledge of the objects of perception in general. Further, here and at V. p. 163 and 165, a chief doctrine of Kant's is given, this: that the understanding first makes Nature possible, because it prescribes laws for it a priori, and Nature adapts itself to the system of the understanding, and so on. Nature, however, is certainly perceptible and not an abstraction; therefore, the understanding must be a faculty of perception. V. p. 168, it is said, the conceptions of the understanding are the principles of the possibility of experience, and the latter is the condition of phenomena in space and time in general; phenomena which, however, certainly exist in perception. Finally, p. 189-211; V. 232-265, the long proof is given (the incorrectness of which is shown in detail in my essay on the principle of sufficient reason, § 23) that the objective succession and also the coexistence of objects of experience are not sensuously apprehended, but are only brought into Nature by the understanding, and that Nature itself first becomes possible in this way. Yet it is certain that Nature, the course of events, and the coexistence
