We are thus furnished with all the means for forming metaphysical fundamental principles (judgments apriori); we have, _firstly_, conceptions apriori, and _secondly_, schemata through which we can apply these conceptions to objects; for since every object which we can perceive, falls in time, so must it also fall under one of these schemata, which have been borrowed from time, and must consequently permit the corresponding category to be applied to it. The judgments which we here attain are synthetical. They are, corresponding to the four classes of categories, the following: (1) All phenomena are, according to intuition, extensive greatness, since they cannot be apprehended otherwise than through space and time. On this principle the axioms of intuition rely. (2) All phenomena are, according to sensation, intensive greatness, since every sensation has a determined degree, and is capable of increase and diminution. On this principle the anticipations of perception rest. (3) The phenomena stand under necessary time-determinations. They contain the substantial, which abides, and the accidental, which changes. In reference to the change of accidence, they are subject to the law of the following connection, through the relation of cause and effect: as substances they are, in respect of their accidences, in a constant reciprocal action. From this principle spring the analogies of experience. (4) The postulates of empirical thinking are contained in the principles: (_a_) that which coincides with the formal conditions of experience, is possible, and can become phenomenon; (_b_) that which agrees with the material conditions of experience is actual, and is phenomenon; (_c_) that, whose connection with the actual is determined according to the universal conditions of experience, is necessary, and must be phenomenon. Such are the possible and authorized synthetical judgments apriori. But it must not be forgotten that we are entitled to make only an empirical use of all these conceptions and principles, and that we must ever apply them only to things as objects of a possible experience, and never to things in themselves; for the conception without an object is an empty form, but the object cannot be given to the conception except in intuition, and the pure intuition of space and time needs to be filled by experience. Hence, without reference to human experience, these apriori conceptions and principles are nothing but a sporting of the imagination and the understanding, with their representations. Their peculiar determination is only to enable us to spell perceptions, that we may read them as experiences. But here one is apt to fall into a delusion, which can hardly be avoided. Since the categories are not grounded upon the sensory, but have an apriori origin, it would seem as though their application would reach far beyond the sense; but such a view is a delusion; our conceptions are not able to lead us to a knowledge of