Among the many conceptions, which make up the very variegated web of human cognition, some are destined for pure use a priori, independent of all experience; and their title to be so employed always requires a deduction, inasmuch as, to justify such use of them, proofs from experience are not sufficient; but it is necessary to know how these conceptions can apply to objects without being derived from experience.I term, therefore, an examination of the manner in which conceptions can apply a priori to objects, the transcendental deduction of conceptions, and I distinguish it from the empirical deduction, which indicates the mode in which conception is obtained through experience and reflection thereon; consequently, does not concern itself with the right, but only with the fact of our obtaining conceptions in such and such a manner.We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priori.These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding.To attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards the representation of them.Consequently, if a deduction of these conceptions is necessary, it must always be transcendental.
Meanwhile, with respect to these conceptions, as with respect to all our cognition, we certainly may discover in experience, if not the principle of their possibility, yet the occasioning causes of their production.It will be found that the impressions of sense give the first occasion for bringing into action the whole faculty of cognition, and for the production of experience, which contains two very dissimilar elements, namely, a matter for cognition, given by the senses, and a certain form for the arrangement of this matter, arising out of the inner fountain of pure intuition and thought; and these, on occasion given by sensuous impressions, are called into exercise and produce conceptions.Such an investigation into the first efforts of our faculty of cognition to mount from particular perceptions to general conceptions is undoubtedly of great utility; and we have to thank the celebrated Locke for having first opened the way for this inquiry.But a deduction of the pure a priori conceptions of course never can be made in this way, seeing that, in regard to their future employment, which must be entirely independent of experience, they must have a far different certificate of birth to show from that of a descent from experience.This attempted physiological derivation, which cannot properly be called deduction, because it relates merely to a quaestio facti, I shall entitle an explanation of the possession of a pure cognition.It is therefore manifest that there can only be a transcendental deduction of these conceptions and by no means an empirical one; also, that all attempts at an empirical deduction, in regard to pure a priori conceptions, are vain, and can only be made by one who does not understand the altogether peculiar nature of these cognitions.
But although it is admitted that the only possible deduction of pure a priori cognition is a transcendental deduction, it is not, for that reason, perfectly manifest that such a deduction is absolutely necessary.We have already traced to their sources the conceptions of space and time, by means of a transcendental deduction, and we have explained and determined their objective validity a priori.
