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One of these elements is represented by those states which we designate by the name of sensations, images, emotions, &c.; the other element is the consciousness of these sensations, the cognition of these images, the fact of experiencing these emotions.
But I cannot thus attain to the cognition of a systematic unity of all the phenomena of the internal sense.
But, although it is impossible to discover in intuition a schema for the complete systematic unity of all the conceptions of the understanding, there must be some analogon of this schema. This analogon is the idea of the maximum of the division and the connection of our cognition in one principle.
It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law. Our apprehension of the manifold of phenomena is always successive.
In many cases, indeed, as, for example, in looking at a reflection in a mirror, the illusion is very imperfect, remaining in the nascent stage. Again, a little attention to the facts here brought together will show that the proportion of illusory to real knowledge is far from being the same in each class of immediate or quasi-immediate cognition.
Nor shall thou, their compeer, be quickly forgotten, Allen, with the cordial smile, and still more cordial laugh, with which thou wert wont to make the old Cloisters shake, in thy cognition of some poignant jest of theirs; or the anticipation of some more material, and, peradventure, practical one, of thine own.
It is an exercise of control and coercion over the population from which the class draws its sustenance. This discipline, as well as the incidents of practice which give it its content, therefore has some attraction for the class apart from all questions of cognition.
But the great and last journey that man takes carries him over into a province of which no book, not even the Bible itself, gives him any distinct cognition, as to the style of its scenery or the texture of its objects.
A priori synthetical judgements are possible when we apply the formal conditions of the a priori intuition, the synthesis of the imagination, and the necessary unity of that synthesis in a transcendental apperception, to a possible cognition of experience, and say: "The conditions of the possibility of experience in general are at the same time conditions of the possibility of the objects of experience, and have, for that reason, objective validity in an a priori synthetical judgement."
Those who possess no sense of reverence will never go very far in their attainment of cognition; for from those who decline to appreciate anything in this world, the essence of all things will assuredly be withheld.
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