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.But as there is in phenomena something which is never cognized a priori, which onthis account constitutes the proper difference between pure and empirical cognition, that is to say, sensation(as the matter of perception), it follows, that sensation is just that element in cognition which cannot be at allanticipated.On the other hand, we might very well term the pure determinations in space and time, as well inregard to figure as to quantity, anticipations of phenomena, because they represent a priori that which mayalways be given a posteriori in experience.But suppose that in every sensation, as sensation in general,without any particular sensation being thought of, there existed something which could be cognized a priori,this would deserve to be called anticipation in a special sense- special, because it may seem surprising toforestall experience, in that which concerns the matter of experience, and which we can only derive fromitself.Yet such really is the case here.Apprehension, by means of sensation alone, fills only one moment, that is, if I do not take into considerationa succession of many sensations.As that in the phenomenon, the apprehension of which is not a successivesynthesis advancing from parts to an entire representation, sensation has therefore no extensive quantity; thewant of sensation in a moment of time would represent it as empty, consequently = O.That which in theempirical intuition corresponds to sensation is reality (realitas phaenomenon); that which corresponds to theabsence of it, negation = O.Now every sensation is capable of a diminution, so that it can decrease, and thusgradually disappear.Therefore, between reality in a phenomenon and negation, there exists a continuousconcatenation of many possible intermediate sensations, the difference of which from each other is alwayssmaller than that between the given sensation and zero, or complete negation.That is to say, the real in aphenomenon has always a quantity, which however is not discoverable in apprehension, inasmuch asapprehension take place by means of mere sensation in one instant, and not by the successive synthesis ofmany sensations, and therefore does not progress from parts to the whole.Consequently, it has a quantity, butnot an extensive quantity.Now that quantity which is apprehended only as unity, and in which plurality can be represented only byapproximation to negation = O, I term intensive quantity.Consequently, reality in a phenomenon hasintensive quantity, that is, a degree.if we consider this reality as cause (be it of sensation or of another realityin the phenomenon, for example, a change), we call the degree of reality in its character of cause amomentum, for example, the momentum of weight; and for this reason, that the degree only indicates thatquantity the apprehension of which is not successive, but instantaneous.This, however, I touch upon only inpassing, for with causality I have at present nothing to do.Accordingly, every sensation, consequently every reality in phenomena, however small it may be, has adegree, that is, an intensive quantity, which may always be lessened, and between reality and negation thereexists a continuous connection of possible realities, and possible smaller perceptions.Every colour- forexample, red- has a degree, which, be it ever so small, is never the smallest, and so is it always with heat, theSECTION III.Systematic Representation of all Synthetical Principles of the Pure Understanding.77 The Critique of Pure Reasonmomentum of weight, etc.This property of quantities, according to which no part of them is the smallest possible (no part simple), iscalled their continuity.Space and time are quanta continua, because no part of them can be given, withoutenclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time.Space, therefore, consists only of spaces, and time of times.Points and moments are only boundaries, that is,the mere places or positions of their limitation.But places always presuppose intuitions which are to limit ordetermine them; and we cannot conceive either space or time composed of constituent parts which are givenbefore space or time.Such quantities may also be called flowing, because synthesis (of the productiveimagination) in the production of these quantities is a progression in time, the continuity of which we areaccustomed to indicate by the expression flowing.All phenomena, then, are continuous quantities, in respect both to intuition and mere perception (sensation,and with it reality).In the former case they are extensive quantities; in the latter, intensive.When thesynthesis of the manifold of a phenomenon is interrupted, there results merely an aggregate of severalphenomena, and not properly a phenomenon as a quantity, which is not produced by the mere continuation ofthe productive synthesis of a certain kind, but by the repetition of a synthesis always ceasing.For example, ifI call thirteen dollars a sum or quantity of money, I employ the term quite correctly, inasmuch as I understandby thirteen dollars the value of a mark in standard silver, which is, to be sure, a continuous quantity, in whichno part is the smallest, but every part might constitute a piece of money, which would contain material forstill smaller pieces.If, however, by the words thirteen dollars I understand so many coins (be their value insilver what it may), it would be quite erroneous to use the expression a quantity of dollars; on the contrary, Imust call them aggregate, that is, a number of coins
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