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Updated: May 22, 2025
Fancy is superficial and comparatively short-sighted; imagination is penetrative and far-sighted, bringing together things widely sundered, apparently diverse and opposite. Fancy divides, individualizes; imagination compounds, builds, globes. Fancy is not so broad or so keen or so warm or so bounding as imagination; is comparatively tame and cold and quiet. Imagination is synthetical.
Without at present entering upon this subject as it has been considered at length in a former chapter- I shall merely remark that, if something is cogitated merely as an object, without the addition of any synthetical determination of its intuition as happens in the case of the bare representation, I it is certain that no manifold and no composition can be perceived in such a representation.
Finally, according to the third kind of sophistical argument, I conclude, from the totality of the conditions of thinking objects in general, in so far as they can be given, the absolute synthetical unity of all conditions of the possibility of things in general; that is, from things which I do not know in their mere transcendental conception, I conclude a being of all beings which I know still less by means of a transcendental conception, and of whose unconditioned necessity I can form no conception whatever.
That everything that happens has a cause, cannot be concluded from the general conception of that which happens; on the contrary the principle of causality instructs us as to the mode of obtaining from that which happens a determinate empirical conception. Synthetical cognitions from conceptions the understanding cannot supply, and they alone are entitled to be called principles.
The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical.
But we shall have also to speak of the principle of analytical judgements, in opposition to synthetical judgements, which is the proper subject of our inquiries, because this very opposition will free the theory of the latter from all ambiguity, and place it clearly before our eyes in its true nature. SECTION I. Of the Supreme Principle of all Analytical Judgements.
The unconditioned, if it does really exist, must be especially considered in regard to the determinations which distinguish it from whatever is conditioned, and will thus afford us material for many a priori synthetical propositions.
For the same reason is it true that from categories alone no synthetical proposition can be made.
But this synthetical unity can be no other than that of the conjunction of the manifold of a given intuition in general, in a primitive act of consciousness, according to the categories, but applied to our sensuous intuition. Consequently all synthesis, whereby alone is even perception possible, is subject to the categories.
But synthetical reasoning, setting up as its goal some unattainable abstraction, like an imaginary quantity in algebra, and commencing its course with taking for granted some two assertions which cannot be proved, from the union of these two assumed truths produces a third assumption, and so on in infinite series, to the unspeakable benefit of the human intellect.
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