A novice, I do not feel prepared yet to, but shall in future, read Kant; please tell me if Kant's originals answer my question.
Source: p 256, Think: A Compelling Introduction to Philosophy (1 ed, 1999) by Simon Blackburn
Kant's revolution is introduced in a famous passage at the beginning of the Critique of Pure Reason:
Hitherto it has been assumed that all our knowledge must conform to objects. But all attempts to extend our knowledge of objects by establishing something in regard to them a priori, by means of concepts, have, on this assumption, ended in failure. We must therefore make trial whether we may not have more success in the tasks of metaphysics, if we suppose that objects must conform to our knowledge. This would agree better with what is desired, namely, that it should be possible to have knowledge of objects a priori, determining something in regard to them prior to their being given. We should then be proceeding precisely on the lines of Copernicus' primary hypothesis. Failing of satisfactory progress in explaining the movements of the heavenly bodies on the supposition that they all revolved round the spectator, he tried whether he might not have better success if he made the spectator to revolve and the stars to remain at rest.
[1.] A similar experiment can be tried in metaphysics, as regards the intuition of objects. If intuition must conform to the constitution of the objects, I do not see how we could know anything of the latter a priori; but if the object (as object of the senses) must conform to the constitution of our faculty of intuition, I have no difficulty in conceiving such a possibility.
This is the element that Kant calls "transcendental idealism". He is very keen that it is not the "subjective idealism" of Berkeley. And obviously, it cannot be the "transcendental realism" of Locke. So what is it?
How do you achieve or realise 1 (this new method of thought and perception for daily life)? The above translation and Blackburn do not exemplify or advise how to try it in practice.