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Extrait de THE CRITIQUE OF PURE REASON

For example, when I think of red in general, I thereby think to myself a property which (as a characteristic mark) can be discovered somewhere, or can be united with other representations; consequently, it is only by means of a forethought possible synthetical unity that I can think to myself the analytical.
A representation which is cogitated as common to different representations, is regarded as belonging to such as, besides this common representation, contain something different; consequently it must be previously thought in synthetical unity with other although only possible representations, before I can think in it the analytical unity of consciousness which makes it a conceptas communis.
And thus the synthetical unity of apperception is the highest point with which we must connect every operation of the understanding, even the whole of logic, and after it our transcendental philosophy; indeed, this faculty is the understanding itself.]
This fundamental principle of the necessary unity of apperception is indeed an identical, and therefore analytical, proposition; but it nevertheless explains the necessity for a synthesis of the manifold given in an intuition, without which the identity of self-consciousness would be incogitable.
For the ego, as a simple representation, presents us with no manifold content; only in intuition, which is quite different from the representation ego, can it be given us, and by means of conjunction it is cogitated in one self-consciousness.
An understanding, in which all the manifold should be given by means of consciousness itself, would be intuitive; our understanding can only think and must look for its intuition to sense.
I am, therefore, conscious of my identical self, in relation to all the variety of representations given to me in an intuition, because I call all of them my representations.
In other words, I am conscious myself of a necessary a priori synthesis of my representations, which is called the original synthetical unity of apperception, under which rank all the representations presented to me, but that only by means of a synthesis.
SS13 The Principle of the Synthetical Unity of Apperception is the highest Principle of all exercise of the Understanding.
The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time.
The supreme principle of the possibility of it in relation to the understanding is that all the manifold in it be subject to conditions of the originally synthetical unity or apperception.* To the former of these two principles are subject all the various representations of intuition, in so far as they are given to us; to the latter, in so far as they must be capable of conjunction in one consciousness; for without this nothing can be thought or cognized, because the given representations would not have in common the act Of the apperception "I think" and therefore could not be connected in one self-consciousness.
[*Footnote; Space and time, and all portions thereof, are intuitions; consequently are, with a manifold for their content, single representations.
(See the Transcendental Aesthetic.) Consequently, they are not pure conceptions, by means of which the same consciousness is found in a great number of representations; but, on the contrary, they are many representations contained in one, the consciousness of which is, so to speak, compounded.
The unity of consciousness is nevertheless synthetical and, therefore, primitive.
From this peculiar character of consciousness follow many important consequences.
(See SS 21.)]
Understanding is, to speak generally, the faculty Of cognitions.
These consist in the determined relation of given representation to an object.
But an object is that, in the conception of which the manifold in a given intuition is united.
Now all union of representations requires unity of consciousness in the synthesis of them.
Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.