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第17章

the critique of pure reason-第17章

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their possibility; cannot be so annulled。

  3。 On this necessity a 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。



   SS 6 Transcendental Exposition of the Conception of Time。



  I may here refer to what is said above (SS 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) a

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 a priori; as

is exhibited in the general doctrine of motion; which is not a

little fruitful。



         SS 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 a 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 a 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 has to do neither

with shape nor position; on the contrary; it determines the relation

of representations in our internal state。 And precisely because this

internal intuition presents to us no shape or form; we endeavour to

supply this want by analogies; and represent the course of time by a

line progressing to infinity; the content of which constitutes a

series which is only of one dimension; and we conclude from the

properties of this line as to all the properties of time; with this

single exception; that the parts of the line are coexistent; whilst

those of time are successive。 From this it is clear also that the

representation of time is itself an intuition; because all its

relations can be expressed in an external intuition。

  (c) Time is the formal condition a priori of all phenomena

whatsoever。 Space; as the pure form of external intuition; is

limited as a condition a priori to external phenomena alone。 On the

other hand; because all representations; whether they have or have not

external things for their objects; still in themselves; as

determinations of the mind; belong to our internal state; and

because this internal state is subject to the formal condition of

the internal intuition; that is; to time… time is a condition a priori

of all phenomena whatsoever… the immediate condition of all

internal; and thereby the mediate condition of all external phenomena。

If I can say a priori; 〃All outward phenomena are in space; and

determined a priori according to the relations of space;〃 I can

also; from the principle of the internal sense; affirm universally;

〃All phenomena in general; that is; all objects of the senses; are

in time and stand necessarily in relations of time。〃

  If we abstract our internal intuition of ourselves and all

external intuitions; possible only by virtue of this internal

intuition and presented to us by our faculty of representation; and

consequently take objects as they are in themselves; then time is

nothing。 It is only of objective validity in regard to phenomena;

because these are things which we regard as objects of our senses。

It no longer objective we; make abstraction of the sensuousness of our

intuition; in other words; of that mode of representation which is

peculiar to us; and speak of things in general。 Time is therefore

merely a subjective condition of our (human) intuition (which is

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 come 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 come 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 s

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