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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 fundament