The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time. The supreme principle of the possibility of it in relation to the understanding is that all the manifold in it be subject to conditions of the originally synthetical unity or apperception.* To the former of these two principles are subject all the various representations of intuition, in so far as they are given to us; to the latter, in so far as they must be capable of conjunction in one consciousness; for without this nothing can be thought or cognized, because the given representations would not have in common the act Of the apperception "I think" and therefore could not be connected in one self-consciousness.
*Space and time, and all portions thereof, are intuitions; consequently are, with a manifold for their content, single representations. (See the Transcendental Aesthetic.) Consequently, they are not pure conceptions, by means of which the same consciousness is found in a great number of representations; but, on the contrary, they are many representations contained in one, the consciousness of which is, so to speak, compounded. The unity of consciousness is nevertheless synthetical and, therefore, primitive. From this peculiar character of consciousness follow many important consequences. (See SS 21.)
Understanding is, to speak generally, the faculty Of cognitions. These consist in the determined relation of given representation to an object. But an object is that, in the conception of which the manifold in a given intuition is united. Now all union of representations requires unity of consciousness in the synthesis of them. Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.
The first pure cognition of understanding, then, upon which is founded all its other exercise, and which is at the same time perfectly independent of all conditions of mere sensuous intuition, is the principle of the original synthetical unity of apperception. Thus the mere form of external sensuous intuition, namely, space, affords us, per se, no cognition; it merely contributes the manifold in a priori intuition to a possible cognition. But, in order to cognize something in space (for example, a line), I must draw it, and thus produce synthetically a determined conjunction of the given manifold, so that the unity of this act is at the same time the unity of consciousness (in the conception of a line), and by this means alone is an object (a determinate space) cognized. The synthetical unity of consciousness is, therefore, an objective condition of all cognition, which I do not merely require in order to cognize an object, but to which every intuition must necessarily be subject, in order to become an object for me; because in any other way, and without this synthesis, the manifold in intuition could not be united in one consciousness.
This proposition is, as already said, itself analytical, although it constitutes the synthetical unity, the condition of all thought; for it states nothing more than that all my representations in any given intuition must be subject to the condition which alone enables me to connect them, as my representation with the identical self, and so to unite them synthetically in one apperception, by means of the general expression, "I think."
But this principle is not to be regarded as a principle for every possible understanding, but only for the understanding by means of whose pure apperception in the thought I am, no manifold content is given. The understanding or mind which contained the manifold in intuition, in and through the act itself of its own self-consciousness, in other words, an understanding by and in the representation of which the objects of the representation should at the same time exist, would not require a special act of synthesis of the manifold as the condition of the unity of its consciousness, an act of which the human understanding, which thinks only and cannot intuite, has absolute need. But this principle is the first principle of all the operations of our understanding, so that we cannot form the least conception of any other possible understanding, either of one such as should be itself intuition, or possess a sensuous intuition, but with forms different from those of space and time.