solid one or no. Arrived at this point, all sorts of excuses are sought after, in order to console us for its want of stability, or rather, indeed, to enable Us to dispense altogether with so late and dangerous an investigation. But what frees us during the process of building from all apprehension or suspicion, and flatters us into the belief of its solidity, is this. A great part, perhaps the greatest part, of the business of our reason consists in the analysation of the conceptions which we already possess of objects. By this means we gain a multitude of cognitions, which although really nothing more than elucidations or explanations of that which (though in a confused manner) was already thought in our conceptions, are, at least in respect of their form, prized as new introspections; whilst, so far as regards their matter or content, we have really made no addition to our conceptions, but only disinvolved them. But as this process does furnish a real priori knowledge, which has a sure progress and useful results, reason, deceived by this, slips in, without being itself aware of it, assertions of a quite different kind; in which, to given conceptions it adds others, a priori indeed, but entirely foreign to them, without our knowing how it arrives at these, and, indeed, without such a question ever suggesting itself. I shall therefore at once proceed to examine the difference between these two modes of knowledge. In all judgements wherein the relation of a subject to the predicate is cogitated (I mention affirmative judgements only here; the application to negative will be very easy), this relation is possible in two different ways. Either the predicate B belongs to the subject A, as somewhat which is contained (though covertly) in the conception A; or the predicate B lies completely out of the conception A, although it stands in connection with it. In the first instance, I term the judgement analytical, in the second, synthetical. Analytical judgements (affirmative) are therefore those in which the connection of the predicate with the subject is cogitated through identity; those in which this connection is cogitated without identity, are called synthetical judgements. The former may be called explicative, the latter augmentative judgements; because the former add in the predicate nothing to the conception of the subject, but only analyse it into its constituent conceptions, which were thought already in the subject, although in a confused manner; the latter add to our conceptions of the subject a predicate which was not contained in it, and which no analysis could ever have discovered therein