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III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances.

The interest, on which justice is founded, is the greatest imaginable, and extends to all times and places. Now a transcendental determination of time is so far homogeneous with the category, which constitutes the unity thereof, that it is universal and rests upon a rule a priorI. On the other hand, it is so far homogeneous with the phenomenon, inasmuch as time is contained in every empirical representation of the manifold. For time cannot be any determination of outward phenomena. Now, it is the fashion of the time to heap contempt and scorn upon her; and the matron mourns, forlorn and forsaken, like Hecuba: Modo maxima rerum, Tot generis, natisque potens... Nunc trahor exul, inops. -- Ovid, Metamorphoses. xiii For this purpose intuition of self is required, and this intuition possesses a form given a priori, namely, time, which is sensuous, and belongs to our receptivity of the determinable. It is observable, that where the objects of contrary passions are presented at once, beside the encrease of the predominant passion (which has been already explained, and commonly arises at their first shock or rencounter) it sometimes happens, that both the passions exist successively, and by short intervals; sometimes, that they destroy each other, and neither of them takes place; and sometimes that both of them remain united in the mind. According to this way of thinking, we ought not to receive as reasoning any of the observations we may make concerning identity, and the relations of time and .place; since in none of them the mind can go beyond what is immediately present to the senses, either to discover the real existence or the relations of objects.

Who shall tell me, for instance, whether Germanicus, or Drufus, ought to have succeeded Tiberius, had he died while they were both alive, without naming any of them for his successor? Ought the right of adoption to be received as equivalent to that of blood in a nation, where it had the same effect in private families, and had already, in two instances, taken place in the public? Ought Germanicus to be esteemed the eldest son, because he was born before Drufus; or the younger, because he was adopted after the birth of his brother? Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families? Ought the Roman empire at that time to be esteemed hereditary, because of two examples; or ought it, even so early, to be regarded as belonging to the stronger, or the present possessor, as being founded on so recent an usurpation? Upon whatever principles we may pretend to answer these and such like questions, I am afraid we shall never be able to satisfy an impartial enquirer, who adopts no party in political controversies, and will be satisfied with nothing but sound reason and philosophy.

And this a man sometimes may make even a subject of vanity; though with the air of confessing a fault: Because he may think, that his incapacity for business implies much more noble qualities; such as a philosophical spirit, a fine taste, a delicate wit, or a relish for pleasure and society.