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unveil。 Thus much only can we say： 〃The image is a product of the
empirical faculty of the productive imagination… the schema of
sensuous conceptions （of figures in space； for example） is a
product； and； as it were； a monogram of the pure imagination a priori；
whereby and according to which images first become possible； which；
however； can be connected with the conception only mediately by
means of the schema which they indicate； and are in themselves never
fully adequate to it。〃 On the other hand； the schema of a pure
conception of the understanding is something that cannot be reduced
into any image… it is nothing else than the pure synthesis expressed
by the category； conformably； to a rule of unity according to
conceptions。 It is a transcendental product of the imagination； a
product which concerns the determination of the internal sense；
according to conditions of its form （time） in respect to all
representations； in so far as these representations must be
conjoined a priori in one conception； conformably to the unity of
apperception。
Without entering upon a dry and tedious analysis of the essential
requisites of transcendental schemata of the pure conceptions of the
understanding； we shall rather proceed at once to give an
explanation of them according to the order of the categories； and in
connection therewith。
For the external sense the pure image of all quantities
（quantorum） is space； the pure image of all objects of sense in
general； is time。 But the pure schema of quantity （quantitatis） as a
conception of the understanding； is number； a representation which
comprehends the successive addition of one to one （homogeneous
quantities）。 Thus； number is nothing else than the unity of the
synthesis of the manifold in a homogeneous intuition； by means of my
generating time itself in my apprehension of the intuition。
Reality； in the pure conception of the understanding； is that
which corresponds to a sensation in general； that； consequently； the
conception of which indicates a being （in time）。 Negation is that
the conception of which represents a not…being （in time）。 The
opposition of these two consists therefore in the difference of one
and the same time； as a time filled or a time empty。 Now as time is
only the form of intuition； consequently of objects as phenomena； that
which in objects corresponds to sensation is the transcendental matter
of all objects as things in themselves （Sachheit； reality）。 Now
every sensation has a degree or quantity by which it can fill time；
that is to say； the internal sense in respect of the representation of
an object； more or less； until it vanishes into nothing （= 0 =
negatio）。 Thus there is a relation and connection between reality
and negation； or rather a transition from the former to the latter；
which makes every reality representable to us as a quantum； and the
schema of a reality as the quantity of something in so far as it fills
time； is exactly this continuous and uniform generation of the reality
in time； as we descend in time from the sensation which has a
certain degree； down to the vanishing thereof； or gradually ascend
from negation to the quantity thereof。
The schema of substance is the permanence of the real in time；
that is； the representation of it as a substratum of the empirical
determination of time； a substratum which therefore remains； whilst
all else changes。 （Time passes not； but in it passes the existence
of the changeable。 To time； therefore； which is itself unchangeable
and permanent； corresponds that which in the phenomenon is
unchangeable in existence； that is； substance； and it is only by it
that the succession and coexistence of phenomena can be determined
in regard to time。）
The schema of cause and of the causality of a thing is the real
which； when posited； is always followed by something else。 It
consists； therefore； in the succession of the manifold； in so far as
that succession is subjected to a rule。
The schema of community （reciprocity of action and reaction）； or the
reciprocal causality of substances in respect of their accidents； is
the coexistence of the determinations of the one with those of the
other； according to a general rule。
The schema of possibility is the accordance of the synthesis of
different representations with the conditions of time in general
（as； for example； opposites cannot exist together at the same time
in the same thing； but only after each other）； and is therefore the
determination of the representation of a thing at any time。
The schema of reality is existence in a determined time。
The schema of necessity is the existence of an object in all time。
It is clear； from all this； that the schema of the category of
quantity contains and represents the generation （synthesis） of time
itself； in the successive apprehension of an object； the schema of
quality the synthesis of sensation with the representation of time； or
the filling up of time； the schema of relation the relation of
perceptions to each other in all time （that is； according to a rule of
the determination of time）： and finally； the schema of modality and
its categories； time itself； as the correlative of the determination
of an object… whether it does belong to time； and how。 The schemata；
therefore； are nothing but a priori determinations of time according
to rules； and these； in regard to all possible objects； following
the arrangement of the categories； relate to the series in time； the
content in time； the order in time； and finally； to the complex or
totality in time。
Hence it is apparent that the schematism of the understanding； by
means of the transcendental synthesis of the imagination； amounts to
nothing else than the unity of the manifold of intuition in the
internal sense； and thus indirectly to the unity of apperception； as a
function corresponding to the internal sense （a receptivity）。 Thus；
the schemata of the pure conceptions of the understanding are the true
and only conditions whereby our understanding receives an
application to objects； and consequently significance。 Finally；
therefore； the categories are only capable of empirical use；
inasmuch as they serve merely to subject phenomena to the universal
rules of synthesis； by means of an a priori necessary unity （on
account of the necessary union of all consciousness in one original
apperception）； and so to render them susceptible of a complete
connection in one experience。 But within this whole of possible
experience lie all our cognitions； and in the universal relation to
this experience consists transcendental truth； which antecedes all
empirical truth； and renders the latter possible。
It is； however； evident at first sight； that although the schemata
of sensibility are the sole agents in realizing the categories； they
do； nevertheless； also restrict them； that is； they limit the
categories by conditions which lie beyond the sphere of understanding…
namely； in sensibility。 Hence the schema is properly only the
phenomenon； or the sensuous conception of an object in harmony with
the category。 （Numerus est quantitas phaenomenon… sensatio realitas
phaenomenon； constans et perdurabile rerum substantia phaenomenon…
aeternitas； necessitas； phaenomena； etc。） Now； if we remove a
restrictive condition； we thereby amplify； it appears； the formerly
limited conception。 In this way； the categories in their pure
signification； free from all conditions of sensibility； ought to be
valid of things as they are； and not； as the schemata represent
them； merely as they appear； and consequently the categories must have
a significance far more extended； and wholly independent of all
schemata。 In truth； there does always remain to the pure conceptions
of the understanding； after abstracting every sensuous condition； a
value and significance； which is； however； merely logical。 But in this
case； no object is given them； and therefore they have no meaning
sufficient to afford us a conception of an object。 The notion of
substance； for example； if we leave out the sensuous determination
of permanence； would mean nothing more than a something which can be
cogitated as subject； without the possibility of becoming a
predicate to anything else。 Of this representation I can make nothing；
inasmuch as it does not indicate to me what determinations the thing
possesses which must thus be valid as premier subject。 Consequently；
the categories； without schemata are merely functions of the
understanding for the production of conceptions； but do not
represent any object。 This significance they derive from
sensibility； which at the same time realizes the understanding and
restricts it。
CHAPTER II。 System of all Principles of the Pure Understanding。
In the foregoing chapter we have merely considered the general
conditions under which alone the transcendental faculty of judgement
is justified in using the pure co