By the end of the Aesthetic, the sensible form of experience has been analysed, and transcendental idealism has been established, but a positive account of knowledge has yet to be given. To describe the conditions for objects to be sensed is not to show that objects can be thought; so although the Aesthetic provides an account of how objects are intuited, it does not establish their givenness in a cognitive sense. It is the job of the Analytic to show, through an account of the faculty of understanding, how objects of intuition, and space and time themselves, become objects of thought, and thus how empirical knowledge is possible.
The Analytic accordingly does for thought what the Aesthetic does for intuition: it uncovers the conceptual components of the structure of experience. Its task proves, however, much more complicated than that of the Aesthetic, for reasons that are already visible. In the first place, the Analytic cannot proceed by taking