 One might note three aspects of the meaning of this principle. First, as pointed out earlier, Kant maintains that the apperceiving subject is not itself a collection of representations. Kant affirms that I have no inner intuition of the subject (e.g. B157), and this claim would conflict with the subject’s being a collection of representations, since he holds that I can intuit my representations by inner sense (e.g. A33/B49). Also, in §16 Kant remarks: “through the ‘I’, as simple representation, nothing manifold is given; only in intuition, which is distinct from the ‘I’, can a manifold be given” (B135). If he believed the apperceiving subject to be a collection of representations, it would be surprising for him to deny that anything manifold is given through my representation of it. Second, my ability to attribute representations to myself as subject of them is pure, as opposed to empirical apperception. This means that I have this ability not in virtue of Humean inner perception, or Kantian inner intuition, but rather independently of any such empirical faculties. However, Kant repeatedly affirms that the purity of this apperception does not imply that the subject to which one’s representations can be attributed is intuited – represented as an object – in a purely rational or a priori way (e.g., B406–9). Third, Kant states that pure apperception is original, and the explication he provides is that “it is that self-consciousness which, while generating the representation ‘I think’ … cannot itself be accompanied by any further representation” (B132). I cannot have an intuition or any other type of representation of myself as apperceiving subject other than by way of ‘I think…’-type thoughts, and hence these thoughts are the original representations of this subject (e.g., A350). At the same time, by virtue of my capacity for apperception, I can have a kind of propositional grasp of the apperceiving subject; Kant affirms that in apperception, I am conscious that I exist as subject (B157). (For recent extensive discussions of Kant on self-knowledge, see Rosefeldt 2000, Kitcher 2011, and Longuenesse 2017; cf. Howell 2001.)