attempts to ascertain anything about these objects a priori, by
means of conceptions, and thus to extend the range of our knowledge,
have been rendered abortive by this assumption. Let us then make the
experiment whether we may not be more successful in metaphysics, if
we assume that the objects must conform to our cognition. This appears,
at all events, to accord better with the possibility of our gaining
the end we have in view, that is to say, of arriving at the
cognition of objects a priori, of determining something with respect
to these objects, before they are given to us. We here propose to do
just what Copernicus did in attempting to explain the celestial
movements. When he found that he could make no progress by assuming
that all the heavenly bodies revolved round the spectator, he reversed
the process, and tried the experiment of assuming that the spectator
revolved, while the stars remained at rest. We may make the same
experiment with regard to the intuition of objects. If the intuition
must conform to the nature of the objects, I do not see how we can
know anything of them a priori. If, on the other hand, the object
conforms to the nature of our faculty of intuition, I can then
easily conceive the possibility of such an a priori knowledge. Now
as I cannot rest in the mere intuitions, but--if they are to become
cognitions--must refer them, as representations, to something, as
object, and must determine the latter by means of the former, here
again there are two courses open to me. Either, first, I may assume
that the conceptions, by which I effect this determination, conform
to the object--and in this case I am reduced to the same perplexity
as before; or secondly, I may assume that the objects, or, which is
the same thing, that experience, in which alone as given objects they
are cognized, conform to my conceptions--and then I am at no loss
how to proceed. For experience itself is a mode of cognition which
requires understanding. Before objects, are given to me, that is, a