namely, that we could not define them even if we wanted to, but rather, if one does away with all conditions of sensibility that distinguish them as con cepts of a possible empirical use, and takes them for concepts of things in general (thus of transcendental use), then that is to do nothing more than to regard the logical functions of judgments as the condition of the possibility of things themselves, without in the least being able to show whence they could have their application and their object,