By Rasvihary Das

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Further supports his view of the ideality of space and time by showing that our representations of space and time contain nothing but relations, such as those of side~by~sideness ( in the case of space ) and succession (in the case of time). existence can be No things in themselves or real known merely through relations. not merely through outer sense that we get appearance; through inner sense too we get nothing but It is appearance. The self we know is not the self as it is in but only as it appears to the inner sense and therefore only as conditioned by the form of its intuition.

It is therefore a priori. The second argument draws the same conclusion fact that although we can think away all appearances and thus conceive time as empty, time as the from the condition of their possibility cannot itself be removed. It seems possible to think the absence of time. What seems therefore to be meant by Kant is that we cannot think of the possibility of appearance without presupposing the being of time. The third argument, as Kant himself says, properly belongs to the transcendental exposition and will be better universal explained there.

It may become ever so clear, but it will never reach beyond appearance. This implies a distinction between appearance and things in themselves. But the Kantian view of the distinction is fundamentally different from the Leibnizian and the Lockian views on the subject. The Leibnizian view is that we know things in themselves in our conceptual apprehension through the understanding and that in our sensuous apprehension we know the same entities in a confused manner. According to this view, differs from sensibility thought only in clearness, and it would seem that our sense-knowledge which now gives us only appearance would, if rendered sufficiently clear, amount to knowledge of things in themselves.

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A handbook to Kant's Critique of pure reason by Rasvihary Das

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