judgement
have in some way to be rendered more concrete in respect of time. The
account of the schematism, therefore, is an attempt to get out of the
false position reached by appealing to Formal Logic for the list of
categories. Nevertheless, the mention of a sensuous condition under
which alone the categories can be employed[3] should have suggested to
Kant that the transcendental deduction was defective, and, in fact, in
the second version of the transcendental deduction two paragraphs[4]
are inserted which take account of this sensuous condition.

[2] The cause of Kant's procedure is, of course, to be found
in the unreal way in which he isolates conception from
judgement.

[3] B. 175, M. 106.

[4] B. Secs. 24 and 26, M. Secs. 20 and 22.

The beginning of Kant's account of schematism may be summarized thus:
'Whenever we subsume an individual object of a certain kind, e. g.
a plate, under a conception, e. g. a circle, the object and the
conception must be homogeneous, that is to say, the individual must
possess the characteristic which constitutes the conception, or, in
other words, must be an instance of it. Pure conceptions, however, and
empirical perceptions, i. e. objects of empirical perception, are
quite heterogeneous. We do not, for instance, perceive cases of cause
and effect. Hence the problem arises, 'How is it possible to subsume
objects of empirical perception under pure conceptions?' The
possibility of this subsumption presupposes a _tertium quid_, which is
homogeneous both with the object of empirical perception and with the
conception, and so makes the subsumption mediately possible. This
_tertium quid_ must be, on the one side, intellectual and, on the
other side, sensuous. It is to be found in a 'transcendental
determination of time', i. e. a conception involving time and involved
in experience. For in the first place this is on the one side
intellectual and on the other sensuous, and in the second place it
is so far homogeneous with the category which constitutes its unity
that it is universal and rests on an _a priori_ rule, and so far
homogeneous with the phenomenon that all phenomena are in time[5].
Such transcendental determinations of time are the schemata of the
pure conceptions of the understanding.' Kant continues as follows:

[5] It may be noted that the argument here really fails. For
though phenomena as involving temporal relations, might
possibly be