But there is one thing in the above demonstration of which I could not make abstraction, namely, that the manifold to be intuited must be given previously to the synthesis of the understanding, and independently of it. How this takes place remains here undetermined. For if I cogitate an understanding which was itself intuitive (as, for example, a divine understanding which should not represent given objects, but by whose representation the objects themselves should be given or produced), the categories would possess no significance in relation to such a faculty of cognition. They are merely rules for an understanding, whose whole power consists in thought, that is, in the act of submitting the synthesis of the manifold which is presented to it in intuition from a very different quarter, to the unity of apperception; a faculty, therefore, which cognizes nothing per se, but only connects and arranges the material of cognition, the intuition, namely, which must be presented to it by means of the object. But to show reasons for this peculiar character of our understandings, that it produces unity of apperception à priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition. In Cognition, its Application to Objects of Experience is the only legitimate use of the Category § 18 To think an object and to cognize an object are by no means the same thing. In cognition there are two elements: firstly, the conception, whereby an object is cogitated (the category); and, secondly, the intuition, whereby the object is given. For supposing that to the conception a corresponding intuition could not be given, it would still be a thought as regards its form, but without any object, and no cognition of anything would be possible by means of it, inasmuch as, so far as I knew, there existed and could exist nothing to which my thought could be applied. Now all intuition possible to us is sensuous; consequently, our thought of an object by means of a pure conception of the understanding, can become cognition for us only in so far as this conception is applied to objects of the senses. Sensuous intuition is either pure intuition (space and time) or empirical intuition—of that which is immediately represented in space and time by means of sensation as real. Through the determination of pure intuition we obtain à priori cognitions of objects, as in mathematics, but only as regards their form as phenomena; whether there can exist things which must be intuited in this form is not thereby established. All mathematical conceptions, therefore, are not per se cognition, except in so far as we presuppose that there exist things which can only be represented conformably to the form of our pure sensuous intuition. But things in space and time are given only in so far as they are