Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: TRANSCENDENTAL LOGIC Our knowledge arises from two fundamental sources of the mind, the first of which is the reception of representations (the recegtiyityofirnpressions), the second the power of knowing an object through these representations (spontaneity of concepts); through the first an object is given to us, through the second, this object is textit{thought in relation to that representation (as mere determination of mind). Intuition and concepts, therefore,'1 constitute the elements of all our knowledge, so that neither concepts which are without any corresponding intuition, nor intuition without concepts can result in knowledge. Both are either pure or empirical. They" are empirical when they contain sensation (which presupposes the actual presence of the object); pure when no sensation is mixed with the representation. One may call the latter the material of sensuous knowledge. Consequently pure intuition contains the form alone under which something is intuited, and pure conception contains only the form of thinking an object in general. Only pure intuitions and pure conceptions are possible textit{a priori; the empirical only textit{a posteriori. We would call the textit{receptivity of our mind, that is, its power of receiving representations, whenever it is in in any wise affected, textit{sensibility, while the textit{understanding, on the contrary, is the power of producing representations, or the textit{spontaneity of knowledge. Our nature is soconstituted, that textit{intuition can never be other than sensuous, that is, it contains only the way in which we are affected by objects. On the contrary, the textit{understanding is the power of thinking the object of sensuous intuition. Neither of these powers is to be preferred over the other. Without sensibility no ...