I shall merely premise an explanation of what the categories are. They are conceptions of an object in general, by means of which its intuition is contemplated as determined in relation to one of the logical functions of judgement. The following will make this plain. The function of the categorical judgement is that of the relation of subject to predicate; for example, in the proposition: “All bodies are divisible.” But in regard to the merely logical use of the understanding, it still remains undetermined to which Of these two conceptions belongs the function Of subject and to which that of predicate. For we could also say: “Some divisible is a body.” But the category of substance, when the conception of a body is brought under it, determines that; and its empirical intuition in experience must be contemplated always as subject and never as mere predicate. And so with all the other categories. Section II Transcendental Deduction of the pure Conceptions of the Understanding Of the Possibility of a Conjunction of the manifold representations given by Sense § 11. The manifold content in our representations can be given in an intuition which is merely sensuous—in other words, is nothing but susceptibility; and the form of this intuition can exist à priori in our faculty of representation, without being anything else but the mode in which the subject is affected. But the conjunction (conjunctio) of a manifold in intuition never can be given us by the senses; it cannot therefore be contained in the pure form of sensuous intuition, for it is a spontaneous act of the faculty of representation. And as we must, to distinguish it from sensibility, entitle this faculty understanding; so all conjunction whether conscious or unconscious, be it of the manifold in intuition, sensuous or non-sensuous, or of several conceptions—is an act of the understanding. To this act we shall give the general appellation of synthesis, thereby to indicate, at the same time, that we cannot represent anything as conjoined in the object without having previously conjoined it ourselves. Of all mental notions, that of conjunction is the only one which cannot be given through objects, but can be originated only by the subject itself, because it is an act of its purely spontaneous activity. The reader will easily enough perceive that the possibility of conjunction must be grounded in the very nature of this act, and that it must be equally valid for all conjunction, and that analysis, which appears to be its contrary, must, nevertheless, always presuppose it; for where the understanding has not previously conjoined, it cannot dissect or analyse, because only as conjoined by it, must that which is to be analysed have been given to our faculty of representation.