[10] Cf. A. 100-2, Mah. 195-7 (quoted pp. 171-2); A. 113, Mah. 205; A. 121-2, Mah. 211-2.
[11] Wahrnehmung.
[12] Anschauung.
[13] A. 119-23, Mah. 210-3.
[14] And also the first and last sentence of the fourth paragraph, where Kant speaks not of 'phenomena which are to be apprehended', but of the 'apprehension of phenomena' as necessarily agreeing with the unity of apperception.
[15] p. 220.
[16] It should be noted that in the last paragraph but one Kant does not say 'our knowledge that phenomena must have affinity is a consequence of our knowledge that there must be a synthesis of the imagination', but 'the affinity of all phenomena is a consequence of a synthesis in the imagination'. And the last paragraph precludes the view that in making the latter statement he meant the former. Cf. also A. 101, Mah. 196.
[17] On this interpretation 'entering the mind' or 'being apprehended' in the fourth paragraph does not refer merely to the apprehension of elements one by one, which is preliminary to the act of combining them, but includes the act by which they are combined. If so, Kant's argument formally involves a circle. For in the second and third paragraphs he argues that the synthesis of perceptions involves reproduction according to rules, and then, in the fourth paragraph, he argues that this reproduction presupposes a synthesis of perceptions. We may, however, perhaps regard his argument as being in substance that knowledge involves reproduction by the imagination of elements capable of connexion, and that this reproduction involves production by the imagination of the data of sense, which are to be reproduced, into an image.
[18] If the preceding interpretation (pp. 223-4) be thought the correct one, it must be admitted that Kant's vindication of the affinity breaks down for the reason given, p. 220.
[19] The understanding being taken to include the imagination, as being the faculty of spontaneity in distinction from the passive sensibility.