Fortunately, if Vaihinger’s theory be accepted,[932] section A 98-104 enables us to follow the movement of Kant’s mind in the interval between the formulating of the doctrine of productive imagination and the publication of the _Critique_. He himself would seem to have recognised the unsatisfactoriness of dividing up the total conditions of experience into transcendental activities that issue in schemata, and supplementary empirical processes which transform them into concrete, specific consciousness. The alternative theory which he proceeds to propound is at first sight much more satisfactory. It consists in duplicating each of the various empirical processes with a transcendental faculty. There are, he now declares, three transcendental powers--a transcendental faculty of apprehension, a transcendental faculty of reproduction (=imagination), and a transcendental faculty of recognition. Thus Kant’s previous view that transcendental imagination has a special and unique activity, namely, the productive, altogether different in type from any of its empirical processes, is now allowed to drop; in place of it Kant develops the view that the transcendental functions run exactly parallel with the empirical processes.[933] But though such a position may at first seem more promising than that which it displaces, it soon reveals its unsatisfactoriness. The two types of mental activity, transcendental and empirical, no longer, indeed, fall apart; but the difficulty now arises of distinguishing in apprehension, reproduction, and recognition any genuinely transcendental aspect.[934] Apprehension, reproduction, and recognition are so essentially conscious processes that to view them as also transcendental does not seem helpful. They contain elements that are transcendental in the logical sense, but cannot be shown to presuppose in any analogous fashion mental powers that are transcendental in the dynamical sense. This is especially evident in regard to recognition, which is described as being “the _consciousness_ that what we are thinking is the same as what we thought a moment before.” In dealing with apprehension and reproduction the only real difference which Kant is able to suggest, as existing between their transcendental and their empirical activities, is that the former synthesise the pure _a priori_ manifolds of space and time, and the latter the contingent manifold of sense. But even this unsatisfactory distinction he does not attempt to apply in the case of recognition. Nor can we hold that by the transcendental synthesis of recognition Kant means transcendental apperception. That is, of course, the suggestion which at once occurs to the reader. But however possible it might be to inject such a meaning into kindred passages elsewhere, it cannot be made to fit the context of this particular section.