[Sidenote: _Theory of the application of the concepts, true for abstract concepts and false for pure concepts._] Hence the further consequence, that we must avoid the formula which speaks of the _application_ of concepts, as, for instance, that in the individual judgment the concept is applied to the intuition. To say this, is, as a saying, innocuous, since like many others, it is metaphorical; but the doctrine implied in it, or that may be suggested by it (and that is indeed rarely separated from it), is altogether erroneous. The concept is not applied to the intuition, because it does not exist, even for a moment, outside of the intuition, and the judgment is a _primitive act_ of the spirit, it is the logical spirit itself. If that formula has been successful, the reason for its success must usually be sought in the theory of the pseudoconcepts. Even these, in relation to the question which engages us now, and in so far as they are empirical concepts, are indistinguishable from individual pseudojudgments. To construct an empirical concept is equivalent to pronouncing that the objects _a, b, c, d,_ etc., belong to a definite class. The two acts of the construction of the class and of effectual classification are only to be distinguished in an abstract manner. In conformity with this, we must now correct the theory that we have given above. But on the other hand, in so far as they are abstract concepts, they are void of all representative content, and therefore constituted outside of every individual judgment. They cannot of themselves give rise to such judgments. Before they can be united to them, we must _apply them_ to individual judgments, elaborated into pseudojudgments, or made homogeneous by the process of classification. And in truth, 'not only the doctrine of application, but also the distinctions between analytic and synthetic judgments, between definitions and perceptions, between truths of reason and of fact, between necessity and contingency, find their confirmation in being referred to abstract concepts, as distinct from empirical. The same may be also said of the other doctrine, which distinguishes between affirmations that are formally true and materially false. Two griffins plus three griffins make five griffins. This is formally true, since it is true that two plus three equals five; but it is materially false, because griffins do not exist. Numbers and their laws would, for example, be truths of reason, necessary, _a priori,_ in analytical judgments and pure definitions; truths derived from experience would be truths of fact, contingent, _a posteriori,_ in synthetic and individual judgments. But though this conception may have currency in a field where, properly speaking, there is neither thought nor truth, in the field of truth and of thought the terms of both series are found in the corresponding terms of the other. Analysis apart from synthesis is as unthinkable as synthesis apart from analysis.