things in themselves, nor does it represent them in their relations to each other; in other words, space does not represent to us any determination of objects such as attaches to the objects themselves, and would remain, even though all subjective conditions of the intuition were abstracted. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not à priori.

(b) Space is nothing else than the form of all phænomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible. Now, because the receptivity or capacity of the subject to be affected by objects necessarily antecedes all intuitions of these objects, it is easily understood how the form of all phænomena can be given in the mind previous to all actual perceptions, therefore à priori, and how it, as a pure intuition, in which all objects must be determined, can contain principles of the relations of these objects prior to all experience.

It is therefore from the human point of view only that we can speak of space, extended objects, &c. If we depart from the subjective condition, under which alone we can obtain external intuition, or, in other words, by means of which we are affected by objects, the representation of space has no meaning whatsoever. This predicate [of space] is only applicable to things in so far as they appear to us, that is, are objects of sensibility. The constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the name of space. It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phænomena. And so we may correctly say that space contains all which can appear to us externally, but not all things considered as things in themselves, be they intuited or not, or by whatsoever subject one will. As to the intuitions of other thinking beings, we cannot judge whether they are or are not bound by the same conditions which limit our own intuition, and which for us are universally valid. If we join the limitation of a judgment to the conception of the subject, then the judgment will pos

sess unconditioned validity. For example, the proposition, "All objects are beside each other in space," is valid only under the limitation that these things are taken as objects of our sensuous intuition. But if I join the condition to the conception, and say, "all things, as external phænomena, are beside each other in space," then the rule is valid universally, and without any limitation. Our expositions, consequently, teach the reality (i. e. the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. We maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility of all experience depends, and look upon space as something that belongs to things in themselves.

But, with the exception of space, there is no representation, subjective and referring to something external to us, which could be called objective à priori. For there are no other subjective representations from which we can deduce synthetical propositions à priori, as we can from the intuition of space. (See $ 3.) Therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations, and no intuitions, do not of themselves give us the cognition of any object, least of all, an à priori cognition. My purpose, in the above remark, is merely this: to guard any one against illus trating the asserted ideality of space by examples quite insuffi cient, for example, by colour, taste, &c.; for these must be con templated not as properties of things, but only as changes in th subject, changes which may be different in different men. For in such a case, that which is originally a mere phænomenon, rose, for example, is taken by the empirical understanding fc a thing in itself, though to every different eye, in respect c its colour, it may appear different. On the contrary, th

transcendental conception of phænomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.

SECTION II.

OF TIME.

§ 5. Metaphysical exposition of this conception.

1. TIME is not an empirical conception. For neither coexistence nor succession would be perceived by us, if the representation of time did not exist as a foundation à priori. Without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that is, contemporaneously, or in succession.

2. Time is a necessary representation, lying at the foundation of all our intuitions. With regard to phænomena in general, we cannot think away time from them, and represent them to ourselves as out of and unconnected with time, but we can quite well represent to ourselves time void of phænomena. Time is therefore given à priori. In it alone is al reality of phænomena possible. These may all be annihilated in thought, but time itself, as the universal condition of their possibility, cannot be so annulled.

These

3. On this necessity à priori, is also founded the possibility of apodeictic principles of the relations of time, or axioms of time in general, such as, "Time has only one dimension," "Different times are not co-existent but successive," (as different spaces are not successive but co-existent). principles cannot be derived from experience, for it would give neither strict universality, nor apodeictic certainty. We should only be able to say, so common experience teaches us," but not it must be so. They are valid as rules, through which, in general, experience is possible; and they instruct us respect. ing experience, and not by means of it.

4. Time is not a discursive, or as it is called, general conception, but a pure form of the sensuous intuition. Different times are merely parts of one and the same time. But the representation which can only be given by a single object is an intuition. Besides, the proposition that different times cannot be co-existent, could not be derived from a general conception. For this proposition is synthetical, and therefore cannot spring out of conceptions alone. It is therefore contained immediately in the intuition and representation of time.

5. The infinity of time signifies nothing more than that every determined quantity of time is possible only through limitations of one time lying at the foundation. Consequently, the original representation, time, must be given as unlimited. But as the determinate representation of the parts of time and of every quantity of an object can only be obtained by limitation, the complete representation of time must not be furnished by means of conceptions, for these contain only partial representations. Conceptions, on the contrary, must have immediate intuition for their basis.

§ 6. Transcendental exposition of the conception of time.

I may here refer to what is said above (§ 5, 3), where, for the sake of brevity, I have placed under the head of metaphysical exposition, that which is properly transcendental. Here I shall add that the conception of change, and with it the conception of motion, as change of place, is possible only through and in the representation of time; that if this representation were not an intuition (internal) à priori, no conception, of whatever kind, could render comprehensible the possibility of change, in other words, of a conjunction of contradictorily opposed predicates in one and the same object, for example, the presence of a thing in a place and the non-presence of the same thing in the same place. It is only in time, that it is possible to meet with two contradictorily opposed determinations in one thing, that is, after each other.* Thus our conception of time explains the possibility of so much syn

Kant's meaning is: You cannot affirm and deny the same thing of a subject, except by means of the representation, time. No other idea intuition, or conception, or whatever other form of thought there b can mediate the connection of such predicates.-Tr

thetical knowledge à priori, as is exhibited in the general doctrine of motion, which is not a little fruitful.

§ 7. Conclusions from the above conceptions.

(a) Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things. For in the former case, it would be something real, yet without presenting to any power of perception any real object. In the latter case, as an order or determination inherent in things themselves, it could not be antecedent to things, as their condition, nor discerned or intuited by means of synthetical propositions à priori. But all this is quite possible when we regard time as merely the subjective condition under which all our intuitions take place. For in that case, this form of the inward intuition can be represented prior to the objects, and consequently à priori.

(6) Time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state. For time cannot be any determination of outward phænomena. It has to do neither with shape nor position; on the contrary, it determines the relation of representations in our internal state. And precisely because this internal intuition presents to us no shape or form, we endeavour to supply this want by analogies, and represent the course of time by a line progressing to infinity, the content of which constitutes a series which is only of one dimension; and we conclude from the properties of this line as to all the properties of time, with this single exception, that the parts of the line are co-existent, whilst those of time are successive. From this it is clear also that the representation of time is itself an intuition, because all its relations can be expressed in an external intuition.

(c) Time is the formal condition à priori of all phænomena whatsoever. Space, as the pure form of external intuition, is limited as a condition à priori to external phænomena alone. On the other hand, because all representations, whether they have or have not external things for their objects, still in themselves, as determinations of the mind, belong to our internal state; and because this internal state is subject to the formal condition of the internai intuition, that is,