the original ground of her necessary conformability to law (as natura formaliter spectata). But the pure faculty (of the understanding) of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and time, depends. Particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them. Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide. We cannot think any object except by means of the categories; we cannot cognize any thought except by means of intuitions corresponding to these conceptions. Now all our intuitions are sensuous, and our cognition, in so far as the object of it is given, is empirical. But empirical cognition is experience; consequently no a priori cognition is possible for us, except of objects of possible experience.* But this cognition, which is limited to objects of experience, is not for that reason derived entirely, from, experience, but--and this is asserted of the pure intuitions and the pure conceptions of the understanding--there are, unquestionably, elements of cognition, which exist in the mind a priori. Now there are only two ways in which a necessary harmony of experience with the conceptions of its objects can be cogitated. Either experience makes these conceptions possible, or the conceptions make experience possible. The former of these statements will not bold good with respect to the categories (nor in regard to pure sensuous intuition), for they are a priori conceptions, and therefore independent of experience. The assertion of an empirical origin would attribute to them a sort of generatio aequivoca. Consequently, nothing remains but to adopt the second alternative (which presents us with a system, as it were, of the epigenesis of pure reason), namely, that on the part of the understanding the categories do contain the grounds of the possibility of all experience. But with respect to the questions how they make experience possible, and what are the principles of the possibility thereof with which they present us in their application to phenomena, the following section on the transcendental exercise of the faculty of judgement will inform the reader. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are