 Understanding and sensibility are both subserved by the faculty of “imagination” (Einbildungskraft), which when taken generically is the source or engine of all sorts of synthesis, but which when taken as a “dedicated” or task-sensitive cognitive faculty, construed as either “productive” or “reproductive,” more specifically generates (α) the spatial and temporal forms of intuition, (β) novel mental imagery in conscious sensory states, (γ) reproductive imagery or memories, and (δ) “schemata,” which are supplementary rules for interpreting general conceptual rules in terms of more specific figural (spatiotemporal) forms and sensory images (A78/B103, B151, A100–102, A137–142/B176–181) (7: 167). At least in principle, then, the imagination mediates between the understanding and the sensibility by virtue of being an autonomous third basic cognitive capacity containing elements of each of the basic dual capacities (see,e.g., A115–119 and A139–142/B178–181)—which would, in effect, make Kant a cognitive-capacity trinitarian. But sometimes, contrariwise and somewhat incoherently, Kant seems instead to say that the imagination at once (i) belongs to sensibility and yet also (ii) is caused by the action of the understanding on sensibility. This deep unclarity about the nature of the imagination, in addition to being a flashpoint for important longstanding disagreements in Kant-scholarship on his theory of judgment (see, e.g., Heidegger 1990, Waxman 1991, Longuenesse 1998), also has some serious implications for Kant’s theory of judgment itself (again, see the supplementary document  The Togetherness Principle, Kant’s Conceptualism, and Kant’s Non-Conceptualism  and Sections 4.1 to 4.2 below).