And Kant adds in explanation that “these point to three subjective sources of knowledge which make the understanding itself possible, and which in so doing make all experience possible, in so far as it is an empirical product of the understanding.” What, now, are these three subjective sources of knowledge? They certainly are not those classified in the table of the third stage. _A_ roughly coincides with its first member; consequently _B_ 1 is left without proper correlate. _B_ 2 is altogether different from the previous synthesis of imagination, for in the earlier table transcendental imagination is regarded as being solely productive, _never_ reproductive.[832] It is now asserted to be reproductive--a contradiction of one of his own most emphatic contentions, which can only be accounted for by some such explanation as we are here stating. Nothing is lacking as regards explicitness in the statement of this new position. “...the _reproductive_ synthesis of imagination belongs to the transcendental acts of the soul, and, in reference to it [viz. to the reproductive synthesis], we will call this power too the transcendental power of the imagination.”[833] Lastly, even B 3 does not coincide with the pure apperception of the other table. B 3 is more akin to the recognition which in the third stage is declared to be always empirical. In any case, it is recognition _in the concept_; and though that may ultimately involve and condition transcendental apperception, it remains, in the manner in which it is here developed by Kant, something very different. But this is a point to which we shall return. There is an added complication, running through this entire stage, which first requires to be disentangled. The transcendental syntheses are declared to condition the pure representations of space and time no less than those of sense-experience. “This synthesis of apprehension also must be executed _a priori_, _i.e._ in reference to representations which are not empirical. For without it we could not have the _a priori_ representations either of space or of time, since these can be generated only through the synthesis of the manifold which sensibility presents in its original receptivity. Thus we have a pure synthesis of apprehension”[834] “...if I draw a line in thought or desire to think of the time from one noon to another, or merely represent to myself a certain number, I must, firstly, apprehend these manifold representations one after the other. But if the preceding representations (the first parts of the line, the antecedent parts of time or the units serially represented) were always to drop out of my thought, and were not reproduced when I advance to those that follow, no complete representation, and none of all the aforementioned thoughts, not even the purest and first basal representations of space and time, could ever arise.”[835]