| Under it stands representation with consciousness (perceptio). |
| A perception which relates solely to the subject as a modification of its state, is a sensation (sensatio), an objective perception is a cognition (cognitio). |
| A cognition is either an intuition or a conception (intuitus vel conceptus). |
| The former has an immediate relation to the object and is singular and individual; the latter has but a mediate relation, by means of a characteristic mark which may be common to several things. |
| A conception is either empirical or pure. |
| A pure conception, in so far as it has its origin in the understanding alone, and is not the conception of a pure sensuous image, is called notio. |
| A conception formed from notions, which transcends the possibility of experience, is an idea, or a conception of reason. |
| To one who has accustomed himself to these distinctions, it must be quite intolerable to hear the representation of the colour red called an idea. |
| It ought not even to be called a notion or conception of understanding. |
| SECTION II. Of Transcendental Ideas. |
| Transcendental analytic showed us how the mere logical form of our cognition can contain the origin of pure conceptions a priori, conceptions which represent objects antecedently to all experience, or rather, indicate the synthetical unity which alone renders possible an empirical cognition of objects. |
| The form of judgements--converted into a conception of the synthesis of intuitions--produced the categories which direct the employment of the understanding in experience. |
| This consideration warrants us to expect that the form of syllogisms, when applied to synthetical unity of intuitions, following the rule of the categories, will contain the origin of particular a priori conceptions, which we may call pure conceptions of reason or transcendental ideas, and which will determine the use of the understanding in the totality of experience according to principles. |
| The function of reason in arguments consists in the universality of a cognition according to conceptions, and the syllogism itself is a judgement which is determined a priori in the whole extent of its condition. |
| The proposition; "Caius is mortal," is one which may be obtained from experience by the aid of the understanding alone; but my wish is to find a conception which contains the condition under which the predicate of this judgement is given--in this case, the conception of man--and after subsuming under this condition, taken in its whole extent (all men are mortal), I determine according to it the cognition of the object thought, and say; "Caius is mortal." |
| Hence, in the conclusion of a syllogism we restrict a predicate to a certain object, after having thought it in the major in its whole extent under a certain condition. |
| This complete quantity of the extent in relation to such a condition is called universality (universalitas). |
| To this corresponds totality (universitas) of conditions in the synthesis of intuitions. |
| The transcendental conception of reason is therefore nothing else than the conception of the totality of the conditions of a given conditioned. |
| Now as the unconditioned alone renders possible totality of conditions, and, conversely, the totality of conditions is itself always unconditioned; a pure rational conception in general can be defined and explained by means of the conception of the unconditioned, in so far as it contains a basis for the synthesis of the conditioned. |
| To the number of modes of relation which the understanding cogitates by means of the categories, the number of pure rational conceptions will correspond. |