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so far as it is an object, but so far as it is the representation of myself as an object. If either I myself or any other being could [30] see me without this condition of sensibility, then these self-same determinations which we now represent to ourselves as changes, would give us a kind of knowledge in which the representation of time, and therefore of change also, would have no place. There remains therefore the empirical reality of time only, as the condition of all our experience, while absolute reality cannot,according to whathas just been shown, be conceded to it. Time is nothing but the form of our own internal intuition.1 Take away the peculiar condition of our sensibility, and the idea of time vanishes, because it is not inherent in the objects, but in the subject only that perceives them. [38] The reason why this objection is raised so unanimously, and even by those who have nothing very tangible to say against the doctrine of the ideality of space, is this. They could never hope to prove apodictically the absolute reality of space, because they are confronted by idealism, which has shown that the reality of external objects does not admit of strict proof, while the reality of the object of our internal perceptions (the perception of my own self and of my own status) is clear immediately through our consciousness. The former might be merely phenomenal, but the latter, according to their opinion, is undeniably something real. They did not see that both, without denying to them their reality as representations, belong nevertheless to the phenomenon only, which must always have two sides, the one when the object is considered by itself (without regard to the manner in which it is perceived, [31] its quality therefore remaining always problematical), the other, when the form of the perception of the object is taken into consideration; this form belonging not to the object in itself, but to the subject which perceives it, though nevertheless belonging really and necessarily to the object as a phenomenon. Time and space are therefore two sources of knowledge from which various a priori synthetical cognitions [39] can be derived. Of this pure mathematics give a splendid example in the case of our cognitions of space and its various relations. As they are both pure forms of sensuous intuition, they render synthetical propositions a priori possible. But these sources of knowledge a priori (being conditions of our sensibility only) fix their own limits, in that they can refer to objects only in so far as they are considered as phenomena, but cannot represent things as they are by themselves. That is the only field in which they are valid; beyond it they admit of no objective application. This ideality of space and time, however, leaves the truthfulness of our experience quite untouched, because we are equally sure of it, whether these forms are inherent in things by themselves, or by necessity in our intuition of them only. Those, on the contrary, who maintain the absolute reality of space and time, whether as subsisting or only as inherent, must come into conflict with the principles of experience itself. For if they admit space and time as subsisting (which is generally the view of mathematical students of nature) they have to admit two eternal infinite and self-subsisting nonentities (space and time), which exist without their being anything real, only in order to comprehend all that is real. If they take the second view (held by some .