It is therefore from the human point of view only that we can speak of space, extended objects, etc. 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 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 phenomena. 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 judgement to the conception of the subject, then the judgement will possess 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 phenomena, 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 not 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 illustrating the asserted ideality of space by examples quite insufficient, for example, by colour, taste, etc.; for these must be contemplated not as properties of things, but only as changes in the subject, changes which may be different in different men. For, in such a case, that which is originally a mere phenomenon, a rose, for example, is taken by the empirical understanding for a thing in itself, though to every different eye, in respect of its colour, it may appear different. On the contrary, the transcendental conception of phenomena 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 phenomena 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 phenomena. Time is therefore given à priori. In it alone is all reality of phenomena possible. These may all be annihilated in thought, but time itself, as the universal condition of their possibility, cannot be so annulled.
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 coexistent but successive” (as different spaces are not successive but coexistent). These 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 respecting 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 coexistent 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 or 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 synthetical 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.
(b) 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 phenomena. It
