Page:Critique of Pure Reason 1855 Meiklejohn tr.djvu/349

 Transcendental Idealism as the Key to the Solution of Pure Cosmological Dialectic.===== In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us—as extended bodies, or as series of changes—have no self-subsistent existence apart from human thought. This doctrine I call Transcendental Idealism. The realist in the transcendental sense regards these modifications of our sensibility, these mere representations, as things subsisting in themselves.

It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. The supporters of this theory find no difficulty in admitting the reality of the phenomena of the internal sense in time; nay, they go the length of maintaining that this internal experience is of itself a sufficient proof of the real existence of its object as a thing in itself.

Transcendental idealism allows that the objects of external intuition—as intuited in space, and all changes in time—as represented by the internal sense, are real. For, as space is the form of that intuition which we call external, and, without objects in space, no empirical representation could be given us, we can and ought to regard extended bodies in it as real. The case is the same with representations in time. But time and space, with all phenomena therein, are not in themselves things. They are nothing but representations and cannot exist out of and apart from the mind. Nay, the sensuous internal intuition of the mind (as the object of consciousness), the determination of which is represented by the