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.
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