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separate from all sensations. I call all representations in which there is nothing that belongs to sensation, pure (in a transcendental sense). The pure form therefore of all sensuous intuitions, that form in which the manifold elements of the phenomena areseen in acertain order, must be found in the mind a priori. And this pure form of sensibility may be called the pure intuition (Anschauung). Thus, if we deduct from the representation (Vorstellung) of a body what belongs to the thinking of the understanding, viz. substance, force, divisibility, etc., and likewise what belongs to sensation, viz. impermeability, hardness, colour, etc., there still remains something [21] of that empirical intuition (Anschauung), viz. extension and form. These belong to pure intuition, which a priori, and even without a real object of the senses or of [17] sensation, exists in the mind as a mere form of sensibility.The science of all the principles of sensibility a priori I call Transcendental Æsthetic.1 Theremust be such a science, forming the first part of the Elements of Transcendentalism, as opposed to that which treats of the principles of pure thought, and which should be called Transcendental Logic. In Transcendental Æsthetic therefore we shall [22] first isolate sensibility, by separating everything which the understanding adds by means of its concepts, so that nothing remains but empirical intuition (Anschauung). Secondly, we shall separate from this all that belongs to sensation (Empfindung), so that nothing remains but pure intuition (reine Anschauung) or the mere form of the phenomena, which is the only thing which sensibility a priori can supply. In the course of this investigation it will appear that there are, as principles of a priori knowledge, two pure forms of sensuousintuition (Anschauung), namely, Space and Time. We now proceed to consider these more indetail. [18] Section I: Of Space? By means of our external sense, a property of our mind (Gemüth), we represent to ourselves objects as external or outside ourselves, and all of these in space. It is within space that their form, size, and relative position are fixed or can be fixed. The internal sense by means of which the mind perceives itself or its internal state, does not give an intuition (Anschauung) of the soul (Seele) itself, as an object, but it is nevertheless a fixed formunder which alone an intuition of its internal state is [23]possible, so that whatever belongs to its internal determinations (Bestimmungen) must be represented in relations of time.Time cannot be perceived (angeschaut) externally, as little as space canbe perceived as something within us. What then are space and time? Are they real beings? Or, if not that, are they determinations or relations of things, but such as would belong to them even if they werenot perceived? Or lastly, are they determinations and relations which are inherent in the form of intuition only,and therefore in the subjective nature of our mind, without which such predicates as space and time would never be ascribed to anything? In order to understand this more clearly, let us first consider space. 1. Space is not an empirical concept which has been derived from external experience. For in order that certain sensations should be referred to something outside myself, i.e. to something in a different part of space from that where I am; again, in order that I may be able to [19] represent them (vorstellen) as side by side, that is, not only as different, but as .