FIRST PART

     Whatever the process and the means may be by which knowledge reaches its objects, there is one that reaches them directly, and forms the ultimate material of all thought, viz. intuition (Anschauung). This is possible only when the object is given, and the object can be given only (to human beings at least) through a certain affection of the mind. (Gemuth).
     This faculty (receptivity) of receiving representations (Vorstellungen), according to the manner in which we are affected by objects, is called sensibility (Sinnlichkeit).
     Objects therefore are given to us through our sensibility. Sensibility alone supplies us with intuitions. These intuitions become thought through the understanding (Verstand), and hence arise conceptions (Begriffe). All thought therefore must, directly or indirectly, go back to intuitions, i.e to our sensibility, because in no other way can objects be given to us.
     The effect produced by an object upon the faculty of representation (Vorstellungsfahigkeit), so far as we are affected by it, is called sensation (Empfindung). An intuition of an object, by means of sensation, is called empirical. The undefined object of such an emperical intuition is called phenomenon [(Erscheinung) -- see Der Freischutz: opera (1821) by Carl Maria Von Weber, memorable scene where the devil is being summoned in the tenor's aria, thusly: "Erschein..!" -w.ed.b).
     In a phenomenon, (my comma -w.ed.b) I call that which corresponds to the sensation its matter; but that which causes the manifold matter of the phenomenon to be perceived as arranged in a certain order, I call its form.
     Now it is clear that it cannot be sensation again through which sensations are arranged and placed in certain forms. The matter only of all phenomena is given us a posteriori; but their form must be ready for them in the mind a priori, and must therefore be capable of being considered as separate from all sensations.
     I call all representations in which there is nothing that belongs to sensation, pure (in a transcendental sense). The pure form therefore of all sensuous intuitions, that form in which the manifold elements of the phenomena are seen in a certain order, must be found in the mind a priori. And this pure form of sensibility may be called the pure intuition (Anschauung).
     Thus, if we deduct from the representation (Vorstellung) of a body what belongs to the thinking of the understanding, viz. substance, force, divisibility, etc., and likewise what belongs to sensation, viz. impermeability, hardness, colour, etc. there still remains something of that emperical intuition, viz. extension and form. These belong to pure intuition, which a priori, and even without a real object of the senses or of sensation, exists in the mind as a mere form of sensibility.
     The science of all the principles of sensibility a prori I call Transcendental AEsthetic.* There must be such a science, forming the first part of the Elements of Transcendentalism, as opposed to that which treats of the principles of pure thought, and which should be called Transcendental Logic.
     In Tanscendental AEsthetic therefore we shall first isolate sensibility, by separating everything which the understanding adds by means of its concepts, so that nothing remains but empirical intuition.
     Secondly, we shall separate from this all that belongs to sensation sensation (Empfindung), so that nothing remains but pure intuition (reine Anschauung) or the mere form of the phenomena, which is the only thing which sensibility a priori can supply. In the course of this investigation it will appear there are, as principles of a priori knowledge, two pure forms of sensuous intuition (Anschauung), namely, Space and Time. We now proceed to consider these more in detail.

* The Germans are the only people who at present (1781) use the word aesthetic for what others call criticism of taste. There is implied in that name a false hope, first conceived by the excellent analytic philosopher, Baumgarten, of bringing the critical judgement of the beautiful under rational principles and to raise its rules to the rank of a science. But such endeavors are vain. For such rules or criteria are, according to their principal sources, empirical only, and can never serve as definite a priori rules for our judgement in matters of taste; on the contrary, our judgement, is the real test of the truth of of such rules. It would be advisable therefore to drop the name in that sense, and to apply it to a doctrine which is a real science, thus approaching more nearly to the languuage and meaning of the ancients with whom the division into * * (transliterated from the Greek: alstheTA kai noeTA) was very famous (or to share that name in common with speculative philosophy, and thus to use aesthetic sometimes in a transendental, sometimes in a psychological sense).~~~~~~~~~~~~~~~~~~~~~~~~

By means of our external sense, a property of our mind (Gemuth), we represent to ourselves objects as external or outside ourselves, and all of these in space. It is within space that their form, size, and relative position are fixed or can be fixed. The internal sense by means of which the mind perceives itself or its internal state, does not give an intuition of the soul (Seele) itself, as an object, but it is nevertheless a fixed form under which alone an intuition of its internal state is possible, so that whatever belongs to its intrnal determinations (Bestimmungen) must be represented in relations of time. Time cannot be perceived (angeschaut) externally, as little as space can be perceived as something within us.

"Matrix"
Loading Doc
~Option 1.1.a of n.n.n : The Cabaret Voltaire Discussion Boards CENTRAL BUREAU
~Option 1.2.b of n.n.n Discussion Group #1: W. S. Burroughs-J. Cage-A. Artaud Group