Kant's Prolegomena. Immanuel Kant

the degradation of space and of time to mere forms of our sensuous intuition may perhaps be well founded.

      If two things are quite equal in all respects as much as can be ascertained by all means possible, quantitatively and qualitatively, it must follow, that the one can in all cases and under all circumstances replace the other, and this substitution would not occasion the least perceptible difference. This in fact is true of plane figures in geometry; but some spherical figures exhibit, notwithstanding a complete internal agreement, such a contrast in their external relation, that the one figure cannot possibly be put in the place of the other. For instance, two spherical triangles on opposite hemispheres, which have an arc of the equator as their common base, may be quite equal, both as regards sides and angles, so that nothing is to be found in either, if it be described for itself alone and completed, that would not equally be applicable to both; and yet the one cannot be put in the place of the other (being situated upon the opposite hemisphere). Here then is an internal difference between the two triangles, which difference our understanding cannot describe as internal, and which only manifests itself by external relations in space.

      But I shall adduce examples, taken from common life, that are more obvious still.

      What can be more similar in every respect and in every part more alike to my hand and to my ear, than their images in a mirror? And yet I cannot put such a hand as is seen in the glass in the place of its archetype; for if this is a right hand, that in the glass is a left one, and the image or reflexion of the right ear is a left one which never can serve as a substitute for the other. There are in this case no internal differences which our understanding could determine by thinking alone. Yet the differences are internal as the senses teach, for, notwithstanding their complete equality and similarity, the left hand cannot be enclosed in the same bounds as the right one (they are not congruent); the glove of one hand cannot be used for the other. What is the solution? These objects are not representations of things as they are in themselves, and as the pure understanding would cognise them, but sensuous intuitions, that is, appearances, the possibility of which rests upon the relation of certain things unknown in themselves to something else, viz., to our sensibility. Space is the form of the external intuition of this sensibility, and the internal determination of every space is only possible by the determination of its external relation to the whole space, of which it is a part (in other words, by its relation to the external sense). That is to say, the part is only possible through the whole, which is never the case with things in themselves, as objects of the mere understanding, but with appearances only. Hence the difference between similar and equal things, which are yet not congruent (for instance, two symmetric helices), cannot be made intelligible by any concept, but only by the relation to the right and the left hands which immediately refers to intuition.

Remark I

      Pure Mathematics, and especially pure geometry, can only have objective reality on condition that they refer to objects of sense. But in regard to the latter the principle holds good, that our sense representation is not a representation of things in themselves, but of the way in which they appear to us. Hence it follows, that the propositions of geometry are not the results of a mere creation of our poetic imagination, and that therefore they cannot be referred with assurance to actual objects; but rather that they are necessarily valid of space, and consequently of all that may be found in space, because space is nothing else than the form of all external appearances, and it is this form alone in which objects of sense can be given. Sensibility, the form of which is the basis of geometry, is that upon which the possibility of external appearance depends. Therefore these appearances can never contain anything but what geometry prescribes to them.

      It would be quite otherwise if the senses were so constituted as to represent objects as they are in themselves. For then it would not by any means follow from the conception of space, which with all its properties serves to the geometer as an a priori foundation, together with what is thence inferred, must be so in nature. The space of the geometer would be considered a mere fiction, and it would not be credited with objective validity, because we cannot see how things must of necessity agree with an image of them, which we make spontaneously and previous to our acquaintance with them. But if this image, or rather this formal intuition, is the essential property of our sensibility, by means of which alone objects are given to us, and if this sensibility represents not things in themselves, but their appearances: we shall easily comprehend, and at the same time indisputably prove, that all external objects of our world of sense must necessarily coincide in the most rigorous way with the propositions of geometry; because sensibility by means of its form of external intuition, viz., by space, the same with which the geometer is occupied, makes those objects at all possible as mere appearances.

      It will always remain a remarkable phenomenon in the history of philosophy, that there was a time, when even mathematicians, who at the same time were philosophers, began to doubt, not of the accuracy of their geometrical propositions so far as they concerned space, but of their objective validity and the applicability of this concept itself, and of all its corollaries, to nature. They showed much concern whether a line in nature might not consist of physical points, and consequently that true space in the object might consist of simple [discrete] parts, while the space which the geometer has in his mind [being continuous] cannot be such. They did not recognise that this mental space renders possible the physical space, i.e., the extension of matter; that this pure space is not at all a quality of things in themselves, but a form of our sensuous faculty of representation; and that all objects in space are mere appearances, i.e., not things in themselves but representations of our sensuous intuition. But such is the case, for the space of the geometer is exactly the form of sensuous intuition which we find a priori in us, and contains the ground of the possibility of all external appearances (according to their form), and the latter must necessarily and most rigidly agree with the propositions of the geometer, which he draws not from any fictitious concept, but from the subjective basis of all external phenomena, which is sensibility itself. In this and no other way can geometry be made secure as to the undoubted objective reality of its propositions against all the intrigues of a shallow Metaphysics, which is surprised at them [the geometrical propositions], because it has not traced them to the sources of their concepts.

Remark II

      Whatever is given us as object, must be given us in intuition. All our intuition however takes place by means of the senses only; the understanding intuites nothing, but only reflects. And as we have just shown that the senses never and in no manner enable us to know things in themselves, but only their appearances, which are mere representations of the sensibility, we conclude that 'all bodies, together with the space in which they are, must be considered nothing but mere representations in us, and exist nowhere but in our thoughts.' You will say: Is not this manifest idealism?

      Idealism consists in the assertion, that there are none but thinking beings, all other things, which we think are perceived in intuition, being nothing but representations in the thinking beings, to which no object external to them corresponds in fact. Whereas I say, that things as objects of our senses existing outside us are given, but we know nothing of what they may be in themselves, knowing only their appearances, i.e., the representations which they cause in us by affecting our senses. Consequently I grant by all means that there are bodies without us, that is, things which, though quite unknown to us as to what they are in themselves, we yet know by the representations which their influence on our sensibility procures us, and which we call bodies, a term signifying merely the appearance of the thing which is unknown to us, but not therefore less actual. Can this be termed idealism? It is the very contrary.

      Long before Locke's time, but assuredly since him, it has been generally assumed and granted without detriment to the actual existence of external things, that many of their predicates may be said to belong not to the things in themselves, but to their appearances, and to have no proper existence outside our representation. Heat, color, and taste, for instance, are of this kind. Now, if I go farther, and for weighty reasons rank as mere appearances the remaining qualities of bodies also, which are called primary, such as extension, place, and in general space, with all that which belongs to it (impenetrability or materiality, space, etc.) – no one in the least can adduce the reason of its being inadmissible. As little as the man who admits colors not to be properties of the object in itself, but only as modifications of the sense of sight, should on that account be called an idealist, so little can my system be named idealistic,