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.
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