Handle nur nach derjenigen Maxime, durch die du zugleich wollen kannst, dass sie ein allgemeines Gesetz werde. - Immanuel Kant

Aydınlanma, insanın kendi suçuyla düşmüş olduğu ergin olmama durumundan kurtulmasıdır.

However, one can also cognize the existence of the thing prior to the perception of it, and therefore cognize it comparatively a priori, if only it is connected with some perceptions in accordance with the principles of their empirical connection (the analogies). For in that case the existence of the thing is still connected with our perceptions in a possible experience, and with the guidance of the analogies we can get from our actual perceptions to the thing in the series of possible perceptions. Thus we cognize the existence of a magnetic matter penetrating all bodies from the perception of attracted iron filings, although an immediate perception of this matter is impossible for us given the construction of our organs. For in accordance with the laws of sensibility and the context of our perceptions we could also happen upon the immediate empirical intuition of it in an experience of if our senses, the crudeness of which does not affect the form of possible experience in general, were finer. Thus wherever perception and whatever is appended to it in accordance with empirical laws reaches, there too reaches our cognition of the existence of things. If we do not being with experience, or proceed in accordance with laws of the empirical connection of appearances, then we are only making a vain display of wanting to discover or research the existence of any thing.

"It must be *possible* for the *I think* to accompany all my representations: for otherwise something would be represented within me that could not be thought at all, in other words, the representation would either be impossible, or at least would be nothing to me. That representation which can be given prior to all thought is called *intuition*, and all the manifold of intuition has, therefore, a necessary relation to the *I think* in the same subject in which this manifold of intuition is found. This representation (the *I think*), however, is an act of *spontaneity*, that is, it cannot be considered as belonging to sensibility. I call it *pure apperception*, in order to distinguish it from empirical apperception, as also from original apperception, because it is that self-consciousness which, by producing the representations, *I think* (which must be capable of accompanying all other representations, and which is one and the same in all consciousness), cannot itself be accompanied by any further representations. I also call the unity of apperception the *transcendental* unity of self-consciousness, in order to indicate that *a priori* knowledge can be obtained from it. For the manifold representations given in an intuition would not one and all be *my* representations, if they did not all belong to one self-consciousness. What I mean is that, as my representations (even though I am not conscious of them as that), they must conform to the condition under which alone they *can* stand together in one universal self-consciousness, because otherwise they would not one and all belong to me. From this original combination much can be inferred.

The thoroughgoing identity of the apperception of a manifold that is given in intuition contains a synthesis of representations, and is possible only through the consciousness of this synthesis. For the empirical consciousness which accompanies different representations is itself dispersed and without reference to the identity of