the+critique+of+pure+reason_纯粹理性批判-第14部分

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always　sensuous；　that　is；　so　far　as　we　are　affected　by　objects）；　and
in　itself；　independently　of　the　mind　or　subject；　is　nothing。
Nevertheless；　in　respect　of　all　phenomena；　consequently　of　all
things　which　e　within　the　sphere　of　our　experience；　it　is
necessarily　objective。　We　cannot　say；　〃All　things　are　in　time；〃
because　in　this　conception　of　things　in　general；　we　abstract　and
make　no　mention　of　any　sort　of　intuition　of　things。　But　this　is　the
proper　condition　under　which　time　belongs　to　our　representation　of
objects。　If　we　add　the　condition　to　the　conception；　and　say；　〃All
things；　as　phenomena；　that　is；　objects　of　sensuous　intuition；　are　in
time；〃　then　the　proposition　has　its　sound　objective　validity　and
universality　a　priori。
　　What　we　have　now　set　forth　teaches；　therefore；　the　empirical　reality
of　time；　that　is；　its　objective　validity　in　reference　to　all　objects
which　can　ever　be　presented　to　our　senses。　And　as　our　intuition　is
always　sensuous；　no　object　ever　can　be　presented　to　us　in
experience；　which　does　not　e　under　the　conditions　of　time。　On　the
other　hand；　we　deny　to　time　all　claim　to　absolute　reality；　that　is；　we
deny　that　it；　without　having　regard　to　the　form　of　our　sensuous
intuition；　absolutely　inheres　in　things　as　a　condition　or　property。
Such　properties　as　belong　to　objects　as　things　in　themselves　never　can
be　presented　to　us　through　the　medium　of　the　senses。　Herein
consists；　therefore；　the　transcendental　ideality　of　time；　according　to
which；　if　we　abstract　the　subjective　conditions　of　sensuous　intuition；
it　is　nothing；　and　cannot　be　reckoned　as　subsisting　or　inhering　in
objects　as　things　in　themselves；　independently　of　its　relation　to
our　intuition。　this　ideality；　like　that　of　space；　is　not　to　be
proved　or　illustrated　by　fallacious　analogies　with　sensations；　for
this　reason…　that　in　such　arguments　or　illustrations；　we　make　the
presupposition　that　the　phenomenon；　in　which　such　and　such
predicates　inhere；　has　objective　reality；　while　in　this　case　we　can
only　find　such　an　objective　reality　as　is　itself　empirical；　that　is；
regards　the　object　as　a　mere　phenomenon。　In　reference　to　this　subject；
see　the　remark　in　Section　I　（SS　4）

　　　　　　　　　　　　　　　　　　　　SS　8　Elucidation。

　　Against　this　theory；　which　grants　empirical　reality　to　time；　but
denies　to　it　absolute　and　transcendental　reality；　I　have　heard　from
intelligent　men　an　objection　so　unanimously　urged　that　I　conclude　that
it　must　naturally　present　itself　to　every　reader　to　whom　these
considerations　are　novel。　It　runs　thus：　〃Changes　are　real〃　（this　the
continual　change　in　our　own　representations　demonstrates；　even
though　the　existence　of　all　external　phenomena；　together　with　their
changes；　is　denied）。　Now；　changes　are　only　possible　in　time；　and
therefore　time　must　be　something　real。　But　there　is　no　difficulty　in
answering　this。　I　grant　the　whole　argument。　Time；　no　doubt；　is
something　real；　that　is；　it　is　the　real　form　of　our　internal
intuition。　It　therefore　has　subjective　reality；　in　reference　to　our
internal　experience；　that　is；　I　have　really　the　representation　of　time
and　of　my　determinations　therein。　Time；　therefore；　is　not　to　be
regarded　as　an　object；　but　as　the　mode　of　representation　of　myself
as　an　object。　But　if　I　could　intuite　myself；　or　be　intuited　by　another
being；　without　this　condition　of　sensibility；　then　those　very
determinations　which　we　now　represent　to　ourselves　as　changes；　would
present　to　us　a　knowledge　in　which　the　representation　of　time；　and
consequently　of　change；　would　not　appear。　The　empirical　reality　of
time；　therefore；　remains；　as　the　condition　of　all　our　experience。
But　absolute　reality；　according　to　what　has　been　said　above；　cannot　be
granted　it。　Time　is　nothing　but　the　form　of　our　internal　intuition。*
If　we　take　away　from　it　the　special　condition　of　our　sensibility；
the　conception　of　time　also　vanishes；　and　it　inheres　not　in　the
objects　themselves；　but　solely　in　the　subject　（or　mind）　which　intuites
them。

　　*I　can　indeed　say　〃my　representations　follow　one　another；　or　are
successive〃；　but　this　means　only　that　we　are　conscious　of　them　as　in　a
succession；　that　is；　according　to　the　form　of　the　internal　sense。
Time；　therefore；　is　not　a　thing　in　itself；　nor　is　it　any　objective
determination　pertaining　to；　or　inherent　in　things。

　　But　the　reason　why　this　objection　is　so　unanimously　brought
against　our　doctrine　of　time；　and　that　too　by　disputants　who　cannot
start　any　intelligible　arguments　against　the　doctrine　of　the
ideality　of　space；　is　this…　they　have　no　hope　of　demonstrating
apodeictically　the　absolute　reality　of　space；　because　the　doctrine
of　idealism　is　against　them；　according　to　which　the　reality　of
external　objects　is　not　capable　of　any　strict　proof。　On　the　other
hand；　the　reality　of　the　object　of　our　internal　sense　（that　is；　myself
and　my　internal　state）　is　clear　immediately　through　consciousness。　The
former…　external　objects　in　space…　might　be　a　mere　delusion；　but　the
latter…　the　object　of　my　internal　perception…　is　undeniably　real。　They
do　not；　however；　reflect　that　both；　without　question　of　their
reality　as　representations；　belong　only　to　the　genus　phenomenon；　which
has　always　two　aspects；　the　one；　the　object　considered　as　a　thing　in
itself；　without　regard　to　the　mode　of　intuiting　it；　and　the　nature
of　which　remains　for　this　very　reason　problematical；　the　other；　the
form　of　our　intuition　of　the　object；　which　must　be　sought　not　in　the
object　as　a　thing　in　itself；　but　in　the　subject　to　which　it　appears…
which　form　of　intuition　nevertheless　belongs　really　and　necessarily　to
the　phenomenal　object。
　　Time　and　space　are；　therefore；　two　sources　of　knowledge；　from　which；
a　priori；　various　synthetical　cognitions　can　be　drawn。　Of　this　we　find
a　striking　example　in　the　cognitions　of　space　and　its　relations；　which
form　the　foundation　of　pure　mathematics。　They　are　the　two　pure　forms
of　all　intuitions；　and　thereby　make　synthetical　propositions　a
priori　possible。　But　these　sources　of　knowledge　being　merely
conditions　of　our　sensibility；　do　therefore；　and　as　such；　strictly
determine　their　own　range　and　purpose；　in　that　they　do　not　and
cannot　present　objects　as　things　in　themselves；　but　are　applicable
to　them　solely　in　so　far　as　they　are　considered　as　sensuous　phenomena。
The　sphere　of　phenomena　is　the　only　sphere　of　their　validity；　and　if
we　venture　out　of　this；　no　further　objective　use　can　be　made　of
them。　For　the　rest；　this　formal　reality　of　time　and　space　leaves　the
validity　of　our　empirical　knowledge　unshaken；　for　our　certainty　in
that　respect　is　equally　firm；　whether　these　forms　necessarily　inhere
in　the　things　themselves；　or　only　in　our　intuitions　of　them。　On　the
other　hand；　those　who　maintain　the　absolute　reality　of　time　and　space；
whether　as　essentially　subsisting；　or　only　inhering；　as　modifications；
in　things；　must　find　themselves　at　utter　variance　with　the
principles　of　experience　itself。　For；　if　they　decide　for　the　first
view；　and　make　space　and　time　into　substances；　this　being　the　side
taken　by　mathematical　natural　philosophers；　they　must　admit　two
self…subsisting　nonentities；　infinite　and　eternal；　which　exist　（yet
without　there　being　anything　real）　for　the　purpose　of　containing　in
themselves　everything　that　is　real。　If　they　adopt　the　second　view　of
inherence；　which　is　preferred　by　some　metaphysical　natural
philosophers；　and　regard　space　and　time　as　relations　（contiguity　in
space　or　succession　in　time）；　abstracted　from　experience；　though
represented　confusedly　in　this　state　of　separation；　they　find
themselves　in　that　case　necessitated　to　deny　the　validity　of
mathematical　doctrines　a　priori　in　reference　to　real　things　（for
example；　in　space）…　at　all　events　their　apodeictic　certainty。　For　such
certainty　cannot　be　found　in　an　a　posteriori　proposition；　and　the
conceptions　a　priori　of　space　and　time　are；　according　to　this　opinion；
mere　creations　of　the　imagination；　having　their　source　really　in
experience；　inasmuch　as；　out　of　relations　abstracted　from
experience；　imagination　has　made　up　something　which　contains；
indeed；　general　statements　of　these　relations；　yet　of　which　no
application　can　be　made　without　the　restrictions　attached　thereto　by
nature。　The　former　of　these　parties　gains　this　advantage；　that　they
keep　the　sphere　of　phenomena　free　for　mathematical　science。　On　the
other　hand；　these　very　conditions　（space　and　time）　embarrass　them
greatly；　when　the　understanding　endeavours　to　pass　the　limits　of
that　sphere。　The　latter　has；　indeed；　this　advantage；　that　the
representations　of　space　and　time　do　not　e　in　their　way　when　they
wish　to　judge　of　objects；　not　as　phenomena；　but　merely　in　their
relation　to　the　understanding。　Devoid；　however；　of　a　true　and
objectively　valid　a　priori　intuition；　they　can　neither　furnish　any
basis　for　the　possibility　of　mathematical　cognitions　a　priori；　nor
bring　the　propositions　of　experience　into　necessary　accordance　with
those　of　mathematics。　In　our　theory　of　the　true　nature　of　these　two
original　forms　of　the　sensibility；　both　difficulties　are　surmounted。
　　In　conclusion；　that　transcendental　aesthetic　cannot　contain　any　more
than　these　two　elements…　space　and　time；　is　sufficiently　obvious
from　the　fact　that　all　other　conceptions　appertaining　to
sensibility；　even　that　of　motion；　which　unites　in　itself　both
elements；　presuppose　something　empirical。　Motion；　for　example；
presupposes　the　perception　of　something　movable。　But　space
considered　in　itself　contains　nothing　movable；　consequently　motion
must　be　something　which　is　found　in　space　only　through　experience…
in　other　words；　an　empirical　datum。　In　like　manner；　transcendental
aesthetic　cannot　number　the　conception　of　change　among　its　data　a
priori；　for　time　itself　does　not　change；　but　only　something　which　is
in　time。　To　acquire　the　conception　of　change；　therefore；　the
perception　of　some　existing　object　and　of　the　succession　of　its
determinations；　in　one　word；　experience；　is　necessary。

　　　　　　SS　9　General　Remarks　on　Transcendental　Aesthetic。

　　I。　In　order　to　prevent　any　misunderstanding；　it　will　be　requisite；
in　the　first　place；　to　recapitulate；　as　clearly　as　possible；　what
our　opinion　is　with　respect　to　the　fundamental　nature　of