We have intended, then, to say that all
our intuition is nothing but the representation of phenomena; that the
things which we intuite, are not in themselves the same as our
representations of them in intuition, nor are their relations in
themselves so constituted as they appear to us; and that if we take
away the subject, or even only the subjective constitution of our
senses in general, then not only the nature and relations of objects
in space and time, but even space and time themselves disappear; and
that these, as phenomena, cannot exist in themselves, but only in
us. What may be the nature of objects considered as things in
themselves and without reference to the receptivity of our sensibility
is quite unknown to us. We know nothing more than our mode of
perceiving them, which is peculiar to us, and which, though not of
necessity pertaining to every animated being, is so to the whole human
race. With this alone we have to do. Space and time are the pure forms
thereof; sensation the matter. The former alone can we cognize a
priori, that is, antecedent to all actual perception; and for this
reason such cognition is called pure intuition.
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