In all subsumptions of an object under a conception, the representation of the object must be homogeneous with the conception; in other words, the conception must contain that which is represented in the object to be subsumed under it.For this is the meaning of the expression: "An object is contained under a conception." Thus the empirical conception of a plate is homogeneous with the pure geometrical conception of a circle, inasmuch as the roundness which is cogitated in the former is intuited in the latter.
But pure conceptions of the understanding, when compared with empirical intuitions, or even with sensuous intuitions in general, are quite heterogeneous, and never can be discovered in any intuition.How then is the subsumption of the latter under the former, and consequently the application of the categories to phenomena, possible?- For it is impossible to say, for example: "Causality can be intuited through the senses and is contained in the phenomenon."- This natural and important question forms the real cause of the necessity of a transcendental doctrine of the faculty of judgement, with the purpose, to wit, of showing how pure conceptions of the understanding can be applied to phenomena.In all other sciences, where the conceptions by which the object is thought in the general are not so different and heterogeneous from those which represent the object in concreto- as it is given, it is quite unnecessary to institute any special inquiries concerning the application of the former to the latter.
Now it is quite clear that there must be some third thing, which on the one side is homogeneous with the category, and with the phenomenon on the other, and so makes the application of the former to the latter possible.This mediating representation must be pure (without any empirical content), and yet must on the one side be intellectual, on the other sensuous.Such a representation is the transcendental schema.
The conception of the understanding contains pure synthetical unity of the manifold in general.Time, as the formal condition of the manifold of the internal sense, consequently of the conjunction of all representations, contains a priori a manifold in the pure intuition.
Now a transcendental determination of time is so far homogeneous with the category, which constitutes the unity thereof, that it is universal and rests upon a rule a priori.On the other hand, it is so far homogeneous with the phenomenon, inasmuch as time is contained in every empirical representation of the manifold.Thus an application of the category to phenomena becomes possible, by means of the transcendental determination of time, which, as the schema of the conceptions of the understanding, mediates the subsumption of the latter under the former.
After what has been proved in our deduction of the categories, no one, it is to be hoped, can hesitate as to the proper decision of the question, whether the employment of these pure conceptions of the understanding ought to be merely empirical or also transcendental;in other words, whether the categories, as conditions of a possible experience, relate a priori solely to phenomena, or whether, as conditions of the possibility of things in general, their application can be extended to objects as things in themselves.For we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility;and, finally, that pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category can be applied to any object.This formal and pure condition of sensibility, to which the conception of the understanding is restricted in its employment, we shall name the schema of the conception of the understanding, and the procedure of the understanding with these schemata we shall call the schematism of the pure understanding.
The schema is, in itself, always a mere product of the imagination.But, as the synthesis of imagination has for its aim no single intuition, but merely unity in the determination of sensibility, the schema is clearly distinguishable from the image.
Thus, if I place five points one after another....this is an image of the number five.On the other hand, if I only think a number in general, which may be either five or a hundred, this thought is rather the representation of a method of representing in an image a sum (e.g., a thousand) in conformity with a conception, than the image itself, an image which I should find some little difficulty in reviewing, and comparing with the conception.Now this representation of a general procedure of the imagination to present its image to a conception, I call the schema of this conception.
