PHILO 
five reprefentation that can be applied to external things 
a priori. From no other can vve derive fynthetiealpnjitinns 
c priori as we can from the intuitions in fpace. There¬ 
fore, ftri&ly fpeaking, Ideality does not concern the 
others, though they agree with Space in merely apper¬ 
taining to the f'ubjefilive nature of Senfe, for inftance, or 
light, "hearing, feeling, as colours, founds, heat. See. but 
winch, becauie they are merely fenfations, and not intui¬ 
tions, give us no immediate knowledge of any object, and 
certainly none A priori. 
The objedt <& the preceding remarks is to prevent the 
Ideality of Space from being illuftrated by infufficient; ex¬ 
amples. Colour, tafte, Sec. are rightly confidered not as 
properties of the things, but merely as changes in our 
fubjedl, and which may be different in different men. 
Butit is here ufual to take thatwhich is only a phenomenon, 
for inftance, a role, for a thing in itfelf; and to fay that this 
abfolute thing may appear different in colour to different 
perfons. On the other hand, the tranfcendental conception 
of the phenomena in fpace is a critical admonition that 
nothing of which we have an intuition in fpace is a thing 
in itfelf, and that fpace is a form which does not properly 
belong to the things in themfelves, becaufe, as fuel), they 
are not at all known to us; and what we call external ob- 
j?dis are nothing but fenfble reprefentations , ivhoj'e form is 
fpace, but whole correfponding objedt ; that : s, the thing 
in itfelf, is completely unknown, and never can be 
known; nor is it indeed ever enquired after in experience. 
Sedlion II. Of Time. 
Meiaphyftcal Expofilion. — i. Time is not an empirical 
■conception derived in any way from experience; for nei¬ 
ther co-exiftence nor fuccellion would be apprehended, if 
the reprefentation of Time did not form their foundation 
6 priori. Only unde.r the prefuppofition of Time can we 
conceive that things are iimultaneous or fucceflive. 
2. Time is a necejfjhry reprefentation that forms the foun¬ 
dation of all intuition s. We cannot annihilate Time 
itfelf with refpedt to the phenomena in general, although 
we may abftradt the phenomena from it. Time is given 
A priori. In it alone all reality of the phenomena is pof¬ 
fible. Tbefe may all be annulled; but Time itfelf, as the 
univerfal condition of their polTibility, can never be de- 
Itroyed. 
3. Upon this neceffity, A priori, is alfo grounded the 
polTibility of apodidticai principles of the relations of 
Time, or the axioms of Time in general. Time has but 
one dimenfion : different times are not fimultaneous, but 
luccefiive, in the fame manner as different fpaces are not 
fuccedive, but cc-ekiftent. Tbefe principles cannot be 
derived from experience, for this would neither give ftridt 
univerfality nor apodiftical certainty. We fhould only 
be able to fay, “ thus common obfervation teaches us ;” 
but not, “ thus it mnjl bed'' Tbefe principles are valid as 
rules, without which no experience would be poffible ; 
they teach us the nature of experience, but not by means 
of experience. 
4. Time is not a difeurfive, or, as it is called, a univer¬ 
fal Conception; but a pure form of Sensible Intuition. 
Different times are only parts of one and the fame Time. 
The reprefentation, however, which can only be produced 
by a fingle objedl, is Intuition. It is not poffible to de¬ 
rive the pofition, “ that different times cannot be fimulta¬ 
neous," from a univerfal conception. This pofition is fyn- 
thetical, and cannot arife from conceptions alone. It is 
therefore contained in the Intuition, or immediate re¬ 
prefentation, of Time. 
5. The infinity of Time means nothing more, than that 
all determinate quantity of time is only poffible by limi¬ 
tations of« one iingle time that forms its foundation. 
Therefore the original reprefentation of Time mud be 
given as unlimited. But, when the parts themfelves, and 
every quantity of an objedl, can be reprefented only by 
limitation, the whole reprefentation cannot be the refult 
Vol, XX. No. 1360. 
SOPH Y. 189 
of conceptions, for thefe contain only partial reprefenta¬ 
tions ; but it requires an immediate intuition. 
Tranfcendental Expofition .—For the lake of brevity, the 
reader may refer to (3), where I have placed that which 
is properly tranfcendental, under the head of Metaphyfi- 
cal Expofition. I fhall here only add, that the concep¬ 
tion of change, and with it the conception of motion, as a 
change of place, is only poffible by means of the repre¬ 
fentation of Time : that, if this reprefentation be notan 
Intuition (internal) A priori, no conception whatever can 
render conceivable, in one and the fame objedl, the poffi- 
bility of a change; i. e. the connexion of contradidlorily- 
oppofed predicates ; for inftance, the beingin a place, and 
the r.ot being of the felf-fame thing in the fame place. 
Only in Time can contradidlorily-oppofed determinations 
of one and the fame thing occur fucceffively. Our con¬ 
ception of time, therefore, explains the polTibility of fo 
much fynthetical knowledge a priori as the general fei- 
ence of motion exhibits. 
Concliijions from thefe Conceptions. — a. Time is not 
fomething that exifts of itfelf, or that adheres to the 
things as an objedlive determination, and which confe- 
quently would remain if weabftradl from all fubjedlive 
conditions of intuition : for in- the former cafe it would 
be fomething real without a real objedl. In the latter, 
as a determination or arrangement adhering to the things " 
in themfelves, it could not precede the objedls as their 
condition, and be known and intuited apriori by fynthe¬ 
tical pofitions. This, however, is eaiily conceivable if 
Time is merely a fubjedtive condition under which alone 
all intuition can take place. For then this form of the in¬ 
ternal intuition may be reprefented prior to the objedf, 
confequently A priori. 
b. Time is nothing but the form of Internal Sense j 
that is, of the intuition of ourlelves and of our internal 
ftate. For time cannot be any determination of external 
phenomena ; it has neitherJhape nor fituation, but it deter¬ 
mines the relation of reprefentations with regard to our 
internal ftate. And, precifely becaufe this internal in¬ 
tuition has no fhape, vve endeavour to fupply it by ana¬ 
logy, and reprefent the fucceffion of.time by a line pro-, 
longed to infinity, in which the variety conftitutes a fe- 
ries, which has only one dimenfion; and we infer from the 
properties of this line all the properties of Time, except 
the iingle one, that the parts of the line are fimultaneous, 
but thofeof ti meal ways J'ucceffive. Henceit is evident, that 
the reprefentation of Time is itfelf an intuition, becaufe 
all its relations may be exprefted in an external intuition. 
c. Time is the formal condition, A priori, of all the 
phenomena. Space, as the pure form of all external in¬ 
tuition, is limited, as a condition A priori, merely to ex¬ 
ternal phenomena. On the other hand, as all reprefenta¬ 
tions, whether they have external things for their objedt 
or not, ftill, as determinations of the mind, belong to our 
internal ftate; and, as this internal ftate, under the for¬ 
mal condition of internal intuition, mult occupy time; it 
follows that Time is a condition A priori of all the phe¬ 
nomena, and indeed the immediate condition of the in¬ 
ternal phenomena, and thereby themediate condition of the 
external phenomena. If we can lay that all external phe¬ 
nomena are in Space, and are determined A priori, accor¬ 
ding to the relations of fpace, we can fay generally, from 
the principle of internal ienfe, that all phenomena with¬ 
out exception, i. e. all objedts of the fenfes, are in Time, 
and necelfarily (land in the relations of Time. 
If we abftradt from our mode of intuiting ourfelves in¬ 
ternally, thus comprifing all external .intuitions in our re¬ 
presenting faculty, and confequently take the objedls as 
things in themfelves, then Time is nothing. It has ob- 
jedtive validity only with refped to phenomena; for thefe 
are already things which we take as objedls of ourfenfes ; 
but it has no objedlive validity, if we abftradt from our 
fenjitive intuition, confequently from that mode of repre¬ 
fentation which is peculiar to us, and fpeak of the things 
3 C in 
