The Critique of Pure Reason

ing the pure conceptions of the understanding for synthetical judgements. Our duty at present is to exhibit in systematic connection those judgements

cognition of the understanding; and the relation of which to sensibility will, on that very account, present u

hem altogether above the need of a proof. For although there could be found no higher cognition, and therefore no objective proof, and although such a principle rather serves as the foundation for all cognition of the object, this by no means hin

cannot be applied to objects as things in themselves-these, of course, do not fall within the scope of our present inquiry. In like manner, the principles of mathematical science form no part of this system, because they are all drawn from intuition, and not from the pure conception of the understanding. The possibilit

cal judgements, which is the proper subject of our inquiries, because this very opposition will free

NCIPLES OF THE PU

reme Principle of all

s; otherwise these judgements are in themselves (even without respect to the object) nothing. But although there may exist no contradiction in our judgement, it may nevertheless connect conceptions in such a manner that they

he contradiction entirely nullifies them. We can also, however, make a positive use of this principle, that is, not merely to banish falsehood and error (in so far as it rests upon contradiction), but also for the cognition of truth. For if the judgement is analytical, be it affirmative or negative, its truth must always be

gnition can be at variance with this principle without nullifying itself, constitutes this principle the sine qua non, but not the determining ground of the truth of our cognition. As our business at present is properly with the syntheti

t at the same time be old; but the same man can very well be at one time young, and at another not young, that is, old. Now the principle of contradiction as a merely logical proposition must not by any means limit its application merely to relations of time, and consequently a formula like the preceding is quite foreign to its true purpose. The misunderstanding arises in this way. We first of all separate a predicate of a thing from the conception of the thing, and afterwards connect with this predicate its opposite, and hence do not establish any contradiction with the subject, but only with its predicate, which has been conjoined with the subject synthetically-a contradiction, moreover, which obtains only

reme Principle of all

cendental logic it is the most important matter to be dealt with-indeed the only one, if the question is of the possibility of synthetical judgements a priori, the conditions and ext

in it; if negative, I merely exclude from the conception its contrary. But in synthetical judgements, I must go beyond the given conception, in order to cogitate, in relation with it, something quite different from tha

y, in which alone the synthesis of two conceptions can originate. Now what is this tertium quid that is to be the medium of all synthetica

therefore, is to be sought the possibility of synthetical judgements, and as all three contain the sources of a priori representations, the possibility of pure synthet

n object, if this expression be understood in the sense of "to present" the object, not mediately but immediately in intuition, means nothing else than to apply the representation of it to experience, be that experience real or only possible. Space and time themselves, pure as these conceptions are from all that is empirical, and certain as it is that they are represented fully a priori in th

gether into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception. Experience has therefore for a foundation, a priori principles of its form, that is to say, general rules of unity in the synthesis of phenomena, the objective reality of which rules, as necessary condi

h knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience. H

to all other synthesis; on the other hand, this latter synthesis, as cognition a priori, possesses truth, that is, accordanc

: "Every object is subject to the necessary conditions of the synth

ty of that synthesis in a transcendental apperception, to a possible cognition of experience, and say: "The conditions of the possibility of experience in general

ntation of all Synthetical Prin

n of an object. Even the laws of nature, if they are contemplated as principles of the empirical use of the understanding, possess also a characteristic of necessity, and we may therefore at least expect them to be determined upon grounds which are valid a priori and antecedent to all experience. But all laws of nature, without distinction, are subject

, is a perfect safeguard against confounding them. There are, however, pure principles a priori, which nevertheless I should not ascribe to the pure understanding-for this reason, that they are not derived from pure conceptions, but (although by the mediation of the understanding) from pure intuitions

ibility and objective validity a priori, of principles of the mathematical science, which, consequently, are to be looke

f the existence of objects of a possible empirical intuition are in themselves contingent. Hence the principles of the mathematical use of the categories will possess a character of absolute necessity, that is, will be apodeictic; those, on the other hand, of the dynamical use, the character of an a priori necessity indeed, but only under the condition of emp

les, because these are nothing else than rules for the objective employmen

io

ntui

ations

tion of E

ulat

ical

gen

distinguishable from those of the two others, in as much as the former are possessed of an intuitive, but the latter of a merely discursive, though in both instances a complete, certitude. I shall therefore call the former mathematical, and the latter dynamical principles.* It must be observed, however, that by these terms I mean just as little in the one case the principles of mathematics as those of general (physical) dynamics in the othe

combination (con

itio) or connection

a manifold, the pa

to each other. Fo

h a square is divid

ong to each other,

e homogeneous in ev

sidered. This synt

ation and coalition,

ive, the latter to i

ombination (nexus) i

as its parts do be

ple, the accident to

. Consequently it i

geneous, is represe

nation-not an arbi

it concerns the

nifold. This, again

sis, of the phenome

physical synthesis,

ri in the facult

MS OF I

is: All Intuitions ar

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composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous). Now the consciousness of a homogeneous manifold in intuition, in so far as thereby the representation of an object is rendered possible, is the conception of a quantity (quanti). Consequently, even the perception of an object as phenomenon is possible only through the same synthetica

the same is the case with every, even the smallest, portion of time. I cogitate therein only the successive progress from one moment to another, and hence, by means of the different portions of time and the addition of them, a determinate quantity of time is produced. As the pure intuition in all phenomena is either time or space, so is every phenomenon in its character of i

xpress the conditions of sensuous intuition a priori, under which alone the schema of a pure conception of external intuition can exist; for example, "be tween two poin

the relation of numbers, are certainly synthetical but not universal, like those of geometry, and for this reason cannot be called axioms, but numerical formulae. That 7 + 5 = 12 is not an analytical proposition. For neither in the representation of seven, nor of five, nor of the composition of the two numbers, do I cogitate the number twelve. (Whether I cogitate the number in the addition of both, is not at present the question; for in the case of an analytical proposition, the only point is whether I really cogitate the predicate in the representation of the subject.) But although the proposition is synthetical, it is nevertheless only a singular proposition. In so far as regard is here had merel

s the statement that objects of sense do not conform to the rules of construction in space (for example, to the rule of the infinite divisibility of lines or angles), must fall to the ground. For, if these objections hold good, we deny to space, and with it to all mathematics, objective validity, and no longer know wherefore, and how far, mathematics can be applied to phenomena. The synthesis of spaces and times as the essential form of all intuition, is that which renders possible the apprehension of a phenomenon, and therefore every external experience, consequently all cognition of the objects of experience; an

ATIONS OF

e Real, that which is an object of sensation,

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an element of sensation. Phenomena as objects of perception are not pure, that is, mer

be perceived only as

ways belong to the n

ely the products of

oguized IN TH

e real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space; consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition = 0 onwards up to a certain quantity of the sensation. Now as sensation in itself is not an objective representation, and in it is to be found neither the intui

is to say, sensation (as the matter of perception), it follows, that sensation is just that element in cognition which cannot be at all anticipated. On the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience. But suppose

ical intuition corresponds to sensation is reality (realitas phaenomenon); that which corresponds to the absence of it, negation = 0. Now every sensation is capable of a diminution, so that it can decrease, and thus gradually disappear. Therefore, between reality in a phenomenon and negation, there exists a continuous concatenation of many possible intermediate sensations, the difference of which from each other is always smaller tha

on is the Kantian word

h we employ that term

species, perception

per

a degree. If we consider this reality as cause (be it of sensation or of another reality in the phenomenon, for example, a change), we call the degree of reality in its character of cause a momentum, for example, the momentum of we

always be lessened, and between reality and negation there exists a continuous connection of possible realities, and possible smaller perceptions. Eve

elf a space or a time. Space, therefore, consists only of spaces, and time of times. Points and moments are only boundaries, that is, the mere places or positions of their limitation. But places always presuppose intuitions which are to limit or determine them; and we cannot conceive either space or time

synthesis of a certain kind, but by the repetition of a synthesis always ceasing. For example, if I call thirteen dollars a sum or quantity of money, I employ the term quite correctly, inasmuch as I understand by thirteen dollars the value of a mark in standard silver, which is, to be sure, a continuous quantity, in which no part is the smallest, but every part might constitute a piece of money, which would contain material for still

of the possibility of a cause which changes the condition of things, that is, which determines them to the contrary to a certain given state, the understanding gives us a priori no knowledge; not merely because it has no insight into the possibility of it (for such insight is absent in several a priori cognitions), but because the notion of change concerns only certain determinations of phenomena, which

eveloped exercises in the anticipation of perceptions, and even in supplying the want of the

he existence of empty space or of empty time. For in the first place, an entire absence of reality in a sensuous intuition cannot of course be an object of perception; secondly, such absence cannot be deduced from the contemplation of any single phenomenon, and the difference of the degrees in its reality; nor ought it ever to be admitted in explanation of any phenomenon. For if even the complete intuition of a determinate space or time is thoroughl

this presupposition, for which they can have no ground in experience, and which consequently is merely metaphysical, I oppose a transcendental demonstration, which it is true will not explain the difference in the filling up of spaces, but which nevertheless completely does away with the supposed necessity of the above-mentioned presupposition that we cannot explain the said difference otherwise than by the hypothesis of empty spaces. This demonstration, moreover, has the merit of setting the understanding at liberty to conceive this distinction in a different manner, if the explanation of the fact requires any such hypothesis. For we perceive that although two equal spaces may be completely filled by matters altogether different, so that in neither of them is there left a single point wherein matter is not present, nevertheless, every reality has its degree (of resistance or of weight), which, without diminution of the extensi

ounce any such synthetical proposition as that respecting the degree of all reality in phenomena, and consequently the possibility of the internal difference of sensation itself-abstraction being made of its empirical quality. Thus it is a quest

o every higher degree, so that the very same extensive quantity of intuition, an illuminated surface, for example, excites as great a sensation as an aggregate of many other surfaces less illuminated. We can therefore make complete abstraction of the extensive quantity of a phenomenon, and represent to ourselves in the mere sensation in a certain momentum, a synthesis of homogeneous ascension from 0 up to the given empirical consciousness, All sensations

IES OF EX

possible only through the representation

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er contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein. But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the ma

s of all relations of time in phenomena, according to which the existence of every phenomenon is dete

tes to our internal sense (the complex of all representations), and indeed relates a priori to its form, that is to say, the relation of the manifold empirical consciousness in time. Now this manifold must be combined in original apperception according to relations of time-a necessity imposed by the a priori transcendental unity of apperception, to which is subjected all that can belong

a thing in a phenomenon can be determined a priori in such a manner that the rule of its synthesis can give, that is to say, can produce this a priori intuition in every empirical example. But the existence of phenomena cannot be known a priori, and although we cou

ar as regards their intuition or the real in their perception, can be generated according to the rules of a mathematical synthesis. Consequently, numerical quantities, and with them the determination of a phenomenon as a quantity, can be employed in the

ning is: The two princ

Intuition," and "Antic

ion to phenomena of de

ematic. For example, I

its quantity is a ce

e moon. In the same way

rent effects on water,

omete

om that which they represent in mathematics. In the latter they are formulae, which enounce the equality of two relations of quantity, and are always constitutive, so that if two terms of the proportion are given, the third is also given, that is, can be constructed by the aid of these formulae. But in philosophy, analogy is not the equality of two quantitative but of two qualitative relations. In this case, from three given terms, I can give a priori and cognize the relation to a fourth member, but not this fourth term itself, although I certainly possess a rule to guide me in the search for this fourth term in experience, and a mark to assist me in discovering it. An analogy of experience is therefore only a rule according to

it would be quite impossible to cognize aught concerning them synthetically a priori. But they are nothing but phenomena; a complete knowledge of which-a knowledge to which all principles a priori must at last relate-is the only possible experience. It follows that these principles can have nothing else for their aim than the conditions of the empirical cognition in the unity of synthesis of phenomena. But this synthesis is cogitated only in the schema of the pure conception of the understanding, of whose unity, as that of a synthesis

RST A

the Permanenc

permanent, and the quantum thereof in na

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ct of perception. It follows that in objects of perception, that is, in phenomena, there must be found a substratum which represents time in general, and in which all change or coexistence can be perceived by means of the relation of phenomena to it. But the substratum of all reality, that is, of all that pertains to the existence of things, is substance; all that pertains to existence can be cogitat

or time, as the abiding correlate of all existence of phenomena, and of all change, and of all coexistence. For change does not affect time itself, but only the phenomena in time (just as coexistence cannot be regarded as a modus of time itself, seeing that in time no parts are coexistent, but all successive). If we were to attribute succession to time itself, we should be obliged to cogitate another time, in which this succession would be possible. It is only by means of the permanent that existence in different parts of the successive series of time receives a quantity, which we entitle duration. For in mere succession, existence is perpetually vanishing and recommencing, and therefore never has even the least q

attempt at proof; nay, it very rarely has the good fortune to stand, as it deserves to do, at the head of the pure and entirely a priori laws of nature. In truth, the statement that substance is permanent, is tautological. For this very permanence is the ground on which we apply the category of substance to the phenomenon; and we should have been obliged to prove that in all phenomena there is something permanent, of the existence of which the changeable is nothing but a determination. But because a proof

e, must be determinable by means of it alone. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. However, the internal necessity perpetually to be, is inseparably connected with the necessity always to have been, and so the expression may stand as it is. "Gigni de nihilo nihil; in nihilum nil posse reverti,"* are two propositions which the ancients never parted, and which people nowadays sometimes mistakenly disjoin, because they imagine that the propositions apply to objects as things in themselves, and that the former might be

ersius, Satir

this existence is called inherence, in contradistinction to the existence of substance, which we call subsistence. But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined. Meanwhile, by reason of the conditions of the logical exercise of our understan

ther mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. Now since this mutation affects only determinations, which can have a beginning or an end, we may say, e

consequently, can be empirically cognized only as alternating determinations of that which is permanent. Grant that a thing absolutely begins to be; we must then have a point of time in which it was not. But how and by what can we fix and determine this point of time, unless by that which already exists? For a void time-preceding-is not an object of perception; but if

ould utterly do away with the only condition of the empirical unity of time; and in that case phenomena would relate to two different times, in which, side

terminable in a possible experience. But as regards the empirical criterion of this necessary permanence,

OND AN

e Law of Causality. All changes take place accordin

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ich follows on the being thereof, in other words, that the origin or extinction of substance itself, is impossible-all this has been fully established in treating of the foregoing principle. This principle might have been expressed as follows: "All alteration (succession) of ph

determined in relation to it. I am only conscious, then, that my imagination places one state before and the other after; not that the one state antecedes the other in the object. In other words, the objective relation of the successive phenomena remains quite undetermined by means of mere perception. Now in order that this relation may be cognized as determined, the relation between the two states must be so cogitated that it is thereby determined as necessary, which of them must be placed before and which after, and not conversely. But the conception which carries with it a necessity of synthetical unity, can be none other than a pure concepti

the object; for we have to do only with our representations. How things may be in themselves, without regard to the representations through which they affect us, is utterly beyond the sphere of our cognition. Now although phenomena are not things in themselves, and are nevertheless the only thing given to us to be cognized, it is my duty to show what sort of connection in time belongs to the manifold in phenomena themselves, while the representation of this manifold in apprehension is always successive. For example, the apprehension of the manifold in the phenomenon of a house which stands before me, is successive. Now comes the question whether the manifold of this house is in itself successive-which no one will be at all willing to grant. But, so soon as I raise my conception of an object to the transcendental signification thereof, I find that the house is not a thing in itself, but only a phenomenon, that is, a representation, the transcendental object of which remains utterly unknown. What then am I to understand by t

shed from other apprehensions. But I remark also that if in a phenomenon which contains an occurrence, I call the antecedent state of my perception, A, and the following state, B, the perception B can only follow A in apprehension, and the perception A cannot follow B, but only precede it. For example, I see a ship float down the stream of a river. My perception of its place lower down follows upon my perception of its place higher up the course of the river, and it is impossible that, in the apprehension of this phenomenon, the vessel should be perceived first below and afterwards higher up the stream. Here, therefore, the order in the sequence of perceptions in apprehe

he connection of the manifold in an object, for it is quite arbitrary. The latter must consist in the order of the manifold in a phenomenon, according to which order the apprehension of one thing (that which happens) follows that of another thing (which precedes), in conf

edes it. For no phenomenon goes back from the succeeding point of time to the preceding point, although it does certainly relate to a preceding point of time; from a given time, on the other hand, there is always a necessary progression to the determined succeeding time. Therefore, because there

ing but a play of representations, which would possess no application to any object. That is to say, it would not be possible through perception to distinguish one phenomenon from another, as regards relations of time; because the succession in the act of apprehension would always be of the same sort, and therefore there would be nothing in the phenomenon to determine th

e mere succession in my apprehension, if it be not determined by a rule in relation to something preceding, does not authorize succession in the object. Only, therefore, in reference to a rule, according to which phenomena are de

basis, it is clear that this conception must be merely empirical, and the rule which it furnishes us with-"Everything that happens must have a cause"-would be just as contingent as experience itself. The universality and necessity of the rule or law would be perfectly spurious attributes of it. Indeed, it could not possess universal validity, inasmuch as it would not in this case be a priori, but founded on deduction. But the same is the case with this law as with other pure a priori representations (e.g., space and time), wh

something that did not exist before), and distinguish it from the subjective succession of apprehension, unless when a rule lies at the foundation, which compels us to obser

further attribute to them a certain unknown objective reality? It is clear that objective significancy cannot consist in a relation to another representation (of that which we desire to term object), for in that case the question again arises: "How does this other representation go out of itself, and obtain objective significancy over and above the subjective, which is proper to it, as a determination of a state of mind?" If we try to discover what sort of new p

of the preceding state in the object. When, therefore, I perceive that something happens, there is contained in this representation, in the first place, the fact, that something antecedes; because, it is only in relation to this that the phenomenon obtains its proper relation of time, in other words, exists after an antecedent time, in which it did not exist. But it can receive its determined place in time only by the presupposition that something existed in the foregoing state, upon which it follows inevitably and always, that is, in conformity with a rule. From all this it is evident that, in the first plac

gh the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take p

henomena, determined a priori in time, without which it could not harmonize with time itself, which determines a place a priori to all its parts. This determination of place cannot be derived from the relation of phenomena to absolute time (for it is not an object of perception); but, on the contrary, phenomena must reciprocally determine the places in time of one another, and render these necessary in the order of time. In other word

found by means of a rule in the connected series of my perceptions. But this rule of the determination of a thing according to succession in time is as follows: "In what precedes may be found the condition, under which an event always (th

h determines an object, and according to which something necessarily precedes, and when this is posited, something else necessarily follows. If, then, my perception is to contain the cognition of an event, that is, of something which really happens, it must be an empirical judgement, wherein we think that the succession is determined; that is, it presupposes another phenomenon, upon which this event follows necessarily, or in conformity with a rule. If, on the contrary, when I posited the antecedent, the event did not necessarily follow, I should be obliged to consider it merely as a subjective play of my imagination, and if in this I represented to myself anything as

simultaneous; and still the law holds good. The greater part of operating causes in nature are simultaneous with their effects, and the succession in time of the latter is produced only because the cause cannot achieve the total of its effect in one moment. But at the moment when the effect first arises, it is always simultaneous with the causality of its cause, because, if the cause had but a moment before ceased to be, the effect could not have arisen. Here it must be specially remembered that we must consider the order of time and not the lapse thereof. The relation remains, even though no time has elapsed. The time between the causali

use of the rising of the water above its horizontal surface, although the two phenomena are contemporaneous. For, as soon as I draw some water with the glass from a lar

i, to be crowded with analyses which merely explain, but do not enlarge the sphere of our conceptions, I reserve the detailed explanation of the above conceptions for a future system of pure reason. Such an analysis, indeed, executed with great particularity, may already be found in we

be quite impossible. The conception of action indicates the relation of the subject of causality to the effect. Now because all effect consists in that which happens, therefore in the changeable, the last subject thereof is the permanent, as the substratum of all that changes, that is, substance. For according to the principle of causality, actions are always the first ground of all change in phenomena and, consequently, cannot be a property of a subject which itself changes, because if this were the case, other actions and another subject would be necessary to determine this change. From all this it results that action alone, as an empirical criterion, is a s

. A, does not concern substance (for substance does not thus originate), but its condition or state. It is therefore only change, and not origin from nothing. If this origin be regarded as the effect of a foreign cause, it is termed creation, which cannot be admitted as an event among phenomena, because the very possibility of it would annihilate the unity of experien

an only be given empirically; for example, knowledge of moving forces, or, in other words, of certain successive phenomena (as movements) which indicate the presence of such forces. But the form of every change, the condition under which alone it can take place as the comin

remarked that I do no

of the change of the

r, it does not change it

otion increases

ike manner, the second state, as reality (in the phenomenon), differs from the first, in which the reality of the second did not exist, as b from zero. That is to say, if the state, b, d

d determines the state into the thing passes. The thing leaves, and the second determines the state into which the thing Both moments, then, are limitations of the time of a change, consequently of the intermediate state between both, and as such they belong to the total of the change. Now every change has a cause, which evidences its causality in the whole time during which the charge takes place. The cause, therefore, does not produce the change all at once or in one moment, but in

thing passes in the process of a change through all these parts, as elements, to its second state. There is no smallest degree of reality in a phenomenon, just as there is no smallest degree in the quantity of time;

uestion which deserves investigation, although the first view seems to demonstrate the truth and reality of the principle, and the question, how it is possible, may be considered superfluous. For there are so many groundless pretensions to

nly in time, and by means of the synthesis thereof, and are not given antecedently to it. For this reason, every transition in perception to anything which follows upon another in time, is a determination of time by means of the production of this perception. And as this determination of time is, always and in all its parts, a quantity, the perception produced is to be considered as a quantity which proceeds through all its

apperception, contains the condition a priori of the possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, th

IRD A

According to the Law of

rceived in space at the same time, exist in

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other fact, that the perception of these things can follow each other reciprocally. The synthesis of the imagination in apprehension would only present to us each of these perceptions as present in the subject when the other is not present, and contrariwise; but would not show that the objects are coexistent, that is to say, that, if the one exists, the other also exists in the same time, and that this is necessarily so, in order that the perceptions may be capable of following each other reciprocally. It follows that a conception of the understanding or category of the reciprocal sequence of the determinations of phenomena (existing, as they do, apart from each other, and

ifold is arbitrary and a matter of indifference, that is to say, that it can proceed from A, through B, C, D, to E, or contrariwise from E to A. For if they were successive in time (and in the order, let us supp

at the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the o

equently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself. That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence i

between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects-although in this case the proof is only mediate. Without community, every perception (of a phenomenon in space) is separated from e

n an objective basis, or to be applied to substances as phenomena, the perception of one substance must render possible the perception of another, and conversely. For otherwise succession, which is always found in perceptions as apprehensions, would be predicated of external objects, and their representation of their coexistence be thus impossible. But this is a reciprocal influence, that is to say, a real community (commercium) of subst

finally, the relation in time as the complex of all existence (simultaneity). This unity of determination in regard to time is thoroughly dynamical; that is to say, time is not considered as that in which experience determines immediately to every existence its position; for this is impossible, inasmuch as absolute time is not an object of per

nd by virtue of those primitive laws through which experience itself becomes possible. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existenc

r according to a rule, all our labour would have been utterly in vain. For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. What other course was left for us to pursue? This only, to demonstrate the possibility of experience as a cognition in which at last all objects must be capable of being presented to us, if the representation of them is to possess any objective reality. Now in this third, this mediating term, the essential form of which consists in the synthetical unity of the apperception of all phenomena, we found a priori conditions of the universal and necessary determination as to time of all existences in the world of phenomena, without which the empirical determ

of the universe, in wh

y a mere consequence o

ll substances which a

hey could not as parts

reciprocal action of th

oexistence, we could no

y ideal relation to the

its place that communi

n empirical cognition o

ly reason from the latt

dit

ATES OF EMPIR

al conditions (intuition and conce

he material conditions of ex

determined according to universal condi

anat

tion of a thing is in itself complete, I am still entitled to ask whether the object of it is merely possible, or whether it is also real, or, if the latter, whether it is also necessary. But hereby the object itself is not more definitely determi

categories to empirical use alone, not authorizing the transcendental employment of them. For if they are to have something more than a merely logical significance, and to be something more than a mere analytical expres

its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone. For where shall we find the criterion or character of the possibility of an object which is cogitated by means of an a priori synthetical conception, if not in the synthesis which constitutes the form of empirical cognition of objects? That in such a conception no contradiction exists is indeed a necessary logical condition, but very far from being sufficient to establish the objective reality of the conception, that is, the possibili

nfallibly, my thought contains no self-contradiction; but whether such a property as causality is to be found in any possible thing, my thought alone affords no means of judging. Finally, I can represent to myself different things (substances) which are so constituted that the state or condition of one causes a change in the state of the other, and reciprocally; but whether such a relation is a property of things cannot be perceived from these

and their possibility must either be cognized a posteriori and empirically, or it cannot be cognized at all. A substance which is permanently present in space, yet without filling it (like that tertium quid between matter and the thinking subject which some have tried to introduce into metaphysics), or a peculiar fundamental power of the mind of intuiting the future by anticipation (instead of merely inferring from past and present events), or, finally, a power of the mind to place itself in community of thought with other men, however distant they may be-these are conceptions the possibility of which has no ground to re

the possibility of things by means of a priori conceptions. I maintain, then, that the possibility of things is not deriv

s of experience rest. Now, the facts that space is a formal condition a priori of external experience, that the formative synthesis, by which we construct a triangle in imagination, is the very same as that we employ in the apprehension of a phenomenon for the purpose of making an empirical conception of it, are what alone connect the notion of the possibility of such a thing, with the conception of it. In the same manner, the possibility of continuous quantities, indeed of quantities in general, for the conceptions of them are without exception synthetical, is never evident from the conceptio

d immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection

eptions according to the principles of the empirical conjunction of these, that is, in conformity with the analogies of perception. For, in this case, the existence of the supposed thing is connected with our perception in a possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perceptions from a thing which we do really perceive to the thing we do not perceive. Thus, we cognize the existence of a magnetic matter penetrating all bodies from the perception of the attraction of the steel-filings by the magnet, although the constitution of our organs renders an immediate perception of this matter impossible for us. For, according to the laws of sensibility and the connected context of our perc

ION OF

f impossible, and that consequently the objects in space are mere products of the imagination. The dogmatical theory of idealism is unavoidable, if we regard space as a property of things in themselves; for in that case it is, with all to which it serves as condition, a nonentity. But the foundation for this kind of idealism we have already destroyed in the transcendental aesthetic. Problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything

EO

nsciousness of my own existence proves t

R

t existence is possible only through a thing without me and not through the mere representation of a thing without me. Consequently, the determination of my existence in time is possible only through the existence of real things external to me. Now, consciousness in time is necessarily connected with the consciousness of the possibility of this determinat

we ascribe it falsely to external things. But our proof shows that external experience is properly immediate,* that only by virtue of it-not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience-is possible. It is true, that the representation "I am," which is the expression of the consciousness which can accompany all my thoughts, is that which immediately includes the existence of a subject. But in this representati

ate consciousness of t

ing theorem, not presupp

sciousness understood b

of it would stand thus

sense, and is our belie

t is evident that, in o

xternal, that is, to pr

dy possess an external

the mere receptivity o

ich characterizes every

an external sense, woul

ich is to be determine

his is not all. We find that we possess nothing permanent that can correspond and be submitted to the conception of a substance as intuition, except matter. This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. In the r

ery well be the mere products of the imagination (in dreams as well as in madness); though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown, are possible only through the reality of external objects. The sole aim of our remarks h

can never be considered as empirical effects, or as something that happens and has a beginning. Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect). "Everything that happens is hypothetically necessary," is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist. Hence the proposition, "Nothing happens by blind chance (in mundo non datur casus)," is an a priori law of nature. The case is the same with the proposition, "Necessity in nature is not blind," that is, it is conditioned, consequently intelligible necessity (non datur fatum). Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena. Both belong to the class of dynamical principles. The former is properly a consequence of the principle of causality-one of the analogies of experience. The latter belongs to the principles of modality, which to the determination of causality adds the conception of necessity, which is itself, however, subject to a rule of the understanding. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuit

telligible to ourselves; and even if we could, they would still not belong to experience, which is the only mode of cognition by which objects are presented to us. Whether other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that which is given. Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. "All real is possible"; from this follows naturally, according to the logical laws of conversion, the particular proposition: "Some possible is real." Now this seems to be equivalent to: "Much is possible that is not real." No doubt it does seem as if we ought to consider the sum of the possible to be greater than that of the real, from the fact that something must be ad

however, the notion of absolute possibility (possibility which is valid in every respect) is not a mere conception of the understanding, which can be employed empirically, but belongs to reason

namely, immediately certain, requiring neither deduction nor proof. For if, in the case of synthetical propositions, however evident they may be, we accord to them without deduction, and merely on the strength of their own pretensions, unqualified belief, all critique of the understanding is entirely lost; and, as there is no want of bold pretensions, which the common belief (though for the philosopher this is no

its seat. So that if the conception merely agree with the formal conditions of experience, its object is called possible; if it is in connection with perception, and determined thereby, the object is real; if it is determined according to conceptions by means of the connection of perceptions, the object is called necessary. The principles of modality therefore predicate of a conception nothing more than the procedure of the faculty of cognition which generated it. Now a postulate in mathematics is a practical proposition which contains nothing but the synthesi

k the reality of a thin

ut not in the thing; fo

as contained in its co

sibility is merely the

e understanding (its em

of the thing w

ON THE SYSTEM

mere forms of thought for the construction of cognitions from given intuitions. For the same reason is it true that from categories alone no synthetical proposition can be made. For example: "In every existence there is substance," that is, something that can exist only as a subject and not as mere predicate; or, "Everything is a quantity"-to construct propositions such as these, we require something to enable us to go out beyond the given conception and connect another with it. For the same reason the attempt to prove a synthetical proposition by means of mere conceptions, for example: "Everything that exists contingently has a cause," has never succeeded. We could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence follow that this is also the condition of the possibility of the thing itself that is said to be contingent. If, accordingly; we look back to our proof of the principle of causality, we shall find that we were able to prove it as valid only of objects of possible experie

ly conceive the non-exi

infer its contingency.

on-existence of a give

ts, by no means proves

roof being the realit

state of rest after mo

motion from the fact

For this opposite is m

er. If we wish to demons

ht to prove is that, in

ding point of time, it

st, not, that it is aft

tes are perfectly cons

not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. The proper ground of this fact is that all change to be perceived as change presupposes something permanent in intuition, while in the internal sense no permanent intuition is to be found. Lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in space. For how can we conceive the possibility of community, that is, when several substances exist, that some effect on the existence of the one follows from the existence of the other, and reciprocally, and therefore that, because something exists in the

ll more when the subject of self-cognition by mere internal consciousness and the determination of our own nature without the ai

tanding are nothing more than a priori principles of the possibility of experience, and to experience alone do all a