 In other words, now Kant is saying that the transcendental affinity of the manifold does not entail an empirical affinity of the manifold or the systematic unity of nature. To be sure, in the third Critique, he also explicitly ties together the principle of systematic unity with the regulative use of reflective judgments of taste, and says that it is a subjectively necessary transcendental principle presupposed by legitimate judgments of taste (see the supplement  Kinds of Use).  But if the principle of systematic unity is only subjectively and not in fact objectively necessary, then Kant has not shown us that the system of causal laws of nature must be completely applied to sensory appearances or objects. Rather he has shown only that we must epistemically believe it to be completely applied to sensory appearances or objects. So there remains the real possibility of relatively or absolutely chaotic aggregates of sensory appearances or objects that are not subsumed or even in principle cannot be subsumed under the transcendental affinity of the manifold, i.e., the real possibility of the categorial anarchy of rogue objects. In other words, for all that Kant has argued, and by his own reckoning, even assuming transcendental affinity there might still be no complete application of transcendental laws to nature. So the transcendental schematism of the pure concepts is insufficient to bridge the gap between categories and sensory appearances, and the transcendental doctrine of judgment fails.