were thought already in the subject, although in a confused manner;
the latter add to our conceptions of the subject a predicate which
was not contained in it, and which no analysis could ever have
discovered therein. For example, when I say, "All bodies are
extended," this is an analytical judgement. For I need not go beyond
the conception of body in order to find extension connected with it,
but merely analyse the conception, that is, become conscious of the
manifold properties which I think in that conception, in order to
discover this predicate in it: it is therefore an analytical
judgement. On the other hand, when I say, "All bodies are heavy,"
the predicate is something totally different from that which I think
in the mere conception of a body. By the addition of such a predicate,
therefore, it becomes a synthetical judgement.

Judgements of experience, as such, are always synthetical. For it
would be absurd to think of grounding an analytical judgement on
experience, because in forming such a judgement I need not go out of
the sphere of my conceptions, and therefore recourse to the
testimony of experience is quite unnecessary. That "bodies are
extended" is not an empirical judgement, but a proposition which
stands firm a priori. For before addressing myself to experience, I
already have in my conception all the requisite conditions for the
judgement, and I have only to extract the predicate from the
conception, according to the principle of contradiction, and thereby
at the same time become conscious of the necessity of the judgement,
a necessity which I could never learn from experience. On the other
hand, though at first I do not at all include the predicate of
weight in my conception of body in general, that conception still
indicates an object of experience, a part of the totality of
experience, to which I can still add other parts; and this I do when