f our entire knowledge, for neither intuition
without concepts, nor concepts without intuition, can yield any
knowledge whatever. Hence arise two branches of science, aesthetic and
logic, the former being the science of the rules of sensibility; the
latter, the science of the rules of the understanding.

Logic can be treated in two directions: either as logic of the general
use of the understanding, or of some particular use of it. The former
includes the rules of thought, without which there can be no use of the
understanding; but it has no regard to the objects to which the
understanding is applied. This is elementary logic. But logic of the
understanding in some particular use includes rules of correct thought
in relation to special classes of objects; and this latter logic is
generally taught in schools as preliminary to the study of sciences.

Thus, general logic takes no account of any of the contents of
knowledge, but is limited simply to the consideration of the forms of
thought. But we are constrained by anticipation to form an idea of a
logical science which has to deal not only with pure thought, but also
has to determine the origin, validity, and extent of the knowledge to
which intuitions relate, and this science might be styled transcendental
logic.

In transcendental aesthetic we isolated the faculty of sensibility. So in
transcendental logic we isolate the understanding, concentrating our
consideration on that element of thought which has its source simply in
the understanding. But transcendental logic must be divided into
transcendental analytic and transcendental dialectic. The former is a
logic of truth, and is intended to furnish a canon of criticism. When
logic is used to judge not analytically, but to judge synthetically of
objects in general, it is called transcendental dialectic, which serves
as a protection against sophistical fallacy.

ANALYTIC OF PURE CONCEPTS

The understanding may be defined as the faculty of judging. The function
of thought in a judgment can be brought under four heads, each with
three subdivisions.

1. Quantity of judgments: Universal, particular, singular.

2. Quality: Affirmative, negative, infinite.

3. Relation: Categorical, hypothetical, disjunctive.

4. Modality: Problematical, assertory, apodictic [above contradiction].

If we examine each of these forms of judgment we discover that in every
one is involved some peculiar idea which is its essential
cha