FOOTNOTES
[1] p. 141.
[2] The cause of Kant's procedure is, of course, to be found in the unreal way in which he isolates conception from judgement.
[3] B. 175, M. 106.
[4] B. §§ 24 and 26, M. §§ 20 and 22.
[5] It may be noted that the argument here really fails. For though phenomena as involving temporal relations, might possibly be said to be instances of a transcendental determination of time, the fact that the latter agrees with the corresponding category by being universal and a priori does not constitute it homogeneous with the category, in the sense required for subsumption, viz. that it is an instance of or a species of the category.
[6] B. 179-81, M. 109-10.
[7] Cf. pp. 240-1. The mistake is, of course, facilitated by the fact that 'objects in nature', being for Kant only 'appearances', resemble mental images more closely than they do as usually conceived.
[8] Cf. B. 176, M. 107. That individuals are really referred to is also implied in the assertion that 'the synthesis of imagination has for its aim no single perception, but merely unity in the determination of sensibility'. (The italics are mine.)
[9] Two sentences treat individual objects and images as if they might be mentioned indifferently. "An object of experience or an image of it always falls short of the empirical conception to a far greater degree than does the schema." "The conception of a 'dog' signifies a rule according to which my imagination can draw the general outline of the figure of a four-footed animal without being limited to any single particular form which experience presents to me, or indeed to any possible image that I can represent to myself in concreto."
[10] It may be objected that, from Kant's point of view, the thought of a rule of construction, and the thought of the principle of the whole to be constructed, are the same thing from different points of view. But if this be insisted on, the schema and its corresponding conception become the same thing regarded from different points of view; consequently the schema will not be a more concrete conception of an object than the corresponding conception, but it will be the conception itself.
[11] B. 182, M. 110.
[12] The drift of the passage would seem to be this: 'If we are to present to ourselves an instance of a quantity, we must successively combine similar units until they form a quantity. This process involves the thought of a successive process by which we add units according to the conception of a quantity. This thought is the thought of number, and since by it we present to ourselves an instance of a quantity, it is the schema of quantity.' But if this be its drift, considerations of sense demand that it should be rewritten, at least to the following extent: 'If we are to present to ourselves an instance of a particular quantity [which will really be a particular number, for it must be regarded as discrete, (cf. B. 212, M. 128 fin., 129 init.)] e. g. three, we must successively combine units until they form that quantity. This process involves the thought of a successive process, by which we add units according to the conception of that quantity. This thought is the thought of a particular number, and since by it we present to ourselves an instance of that quantity, this thought is the schema of that quantity.' If this rewriting be admitted to be necessary, it must be allowed that Kant has confused (a) the thoughts of particular quantities and of particular numbers with those of quantity and of number in general respectively, (b) the thought of a particular quantity with that of a particular number (for the process referred to presupposes that the particular quantity taken is known to consist of a number of equal units) and (c) the thought of counting with that of number.
[13] This statement is, of course, not meant as a definition of counting, but as a means of bringing out the distinction between a process of counting and a number.
[14] For the thought of a number is the thought of a quantity of a special kind, viz. of a quantity made up of a number of similar units without remainder.
[15] It is difficult to see how Kant could meet the criticism that here, contrary to his intention, he is treating physical objects as things in themselves. Cf. p. 265.
[16] B. 182-3, M. 110-11.
[17] B. 207-18, M. 125-32.
[18] The italics are mine.