only,
the latter only to think; knowledge can arise only as the result of their
union. Intuitions depend on affections, concepts on functions, that is, on
unifying acts of the understanding.

To discover the pure forms of thought it is necessary to isolate the
understanding, just as an isolation of the sensibility was necessary above
in order to the discovery of the pure forms of intuition. We obtain the
elements of the pure knowledge of the understanding by rejecting all that
is intuitive and empirical. These elements must be pure, must be concepts,
further, not derivative or composite, but fundamental concepts, and their
number must be complete. This completeness is guaranteed only when the pure
concepts or _categories_ are sought according to some common principle,
which assigns to each its position in the connection of the whole, and
not (as with Aristotle) collected by occasional, unsystematic inquiries
undertaken at random. The table of the forms of judgment will serve as a
guide for the discovery of the categories. Thought is knowledge through
concepts; the understanding can make no other use of concepts than to judge
by means of them. Hence, since the understanding is the faculty of judging,
the various kinds of connection in judgment must yield the various pure
"connective-concepts" (_Verknuepfungsbegriffe_.--K. Fischer) or categories.

In regard to quantity, every judgment is universal, particular, or
singular; in regard to quality, affirmative, negative, or infinite; in
regard to relation, categorical, hypothetical, or disjunctive; and in
regard to modality, problematical, assertory, or apodictic. To these
twelve forms of judgment correspond as many categories, viz., I., Unity,
Plurality, Totality; II., Reality, Negation, Limitation; III., Subsistence
and Inherence (Substance and Accident), Causality and Dependence (Cause and
Effect), Community (Reciprocity between the Active and the Passive);
IV., Possibility--Impossibility, Existence--Non-existence,
Necessity--Contingency.

The first six of these fundamental concepts, which have no correlatives,
constitute the mathematical, the second six, which appear in pairs,
the dynamical categories. The former relate to objects of (pure or of
empirical) intuition, the latter to the existence of these objects (in
relation to one another or to the understanding). Although all other _a
priori_ division though concepts must be dichotomous, each of the four
heads include