Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/218

 that it can exist only as the effect of a cause. Hence, if a thing is assumed to be contingent, it is an analytical proposition to say, it has a cause.

But it is still more remarkable that, to understand the possibility of things according to the categories and thus to demonstrate the objective reality of the latter, we require not merely intuitions, but external intuitions. If, for example, we take the pure conceptions of relation, we find that (1) for the purpose of presenting to the conception of substance something permanent in intuition corresponding thereto and thus of demonstrating the objective reality of this conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of continual flow; (2) in order to represent change as the intuition corresponding to the conception of causality, we require the representation of motion as change in space; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited. Change is the connection of determinations contradictorily opposed to each other in the existence of one and the same thing. Now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. The proper ground of this fact is that all change to be perceived as change presupposes something permanent in intuition, while in the internal sense no permanent intuition is to be found. Lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in space. For how can we conceive the possibility of community,