Second Passage Analysis Due 9/28


Choose from one of the two provided passages. In no more than 500 words describe Kant’s argument or point in the passage in as plain English as possible. For this assignment please make clear how the parts of your analysis relate to the relevant parts of the given text. The analysis is due via email Friday, September 28. by 5 p.m.

First Passage

There are only two possible cases in which synthetic representation and its objects can come together, necessarily relate to each other, and, as it were, meet each other: Either if the object alone makes the representation possible, or if the representation alone makes the object possible. If it is the first, then this relation is only empirical, and the representation is never possible a priori. And this is the case with appearance in respect of that in it which belongs to sensation. But if it is the second, then since representation in itself (for we are not here talking about its causality by means of the will) does not produce its object as far as its existence is concerned, the representation is still determinant of the object a priori if it is possible through it alone to cognize something as an object. (A92/B124-5)

Second Passage

The I think must be able to accompany all my representations; for otherwise something would be represented in me that could not be thought at all, which is as much as to say that the representation would either be impossible or else at least would be nothing for me. That representation that can be given prior to all thinking is called intuition. Thus all manifold of intuition has a necessary relation to the I think in the same subject in which this manifold is to be encountered. But this representation is an act of spontaneity, i.e., it cannot be regarded as belonging to sensibility. I call it the pure apperception, in order to distinguish it from the empirical one, or also the original apperception, since it is that self-consciousness which, because it produces the representation I think, which must be able to accompany all others and which in all consciousness is one and the same, cannot be accompanied by any further representation. I also call its unity the transcendental unity of self-consciousness in order to designate the possibility of a priori cognition from it. (B132)