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By Theodore Meyer Greene (Ed.)

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E. 'all possible objects of sensuous experience', must possess such and such a characteristic because our minds are so constituted that they can apprehend sensuIn other words, ously only what has this character. e. to the whole world of nature. Hence the backbone of the Critique is Kant's elaborate and highly original analysis of our sensuous experience and his discovery of its implications. As he himself points out, the correctness of his 'Copernican hypothesis', the validity of his a priori conclusions regarding TNTRODUCTION XXXIX the world of nature, and the truth of his subsequent metaphysical doctrines, will all depend upon the cogency of this examination of ordinary perception.

At will room. jective to me, for in the act of perception I am in the presence of that which has a character of its own. This spatio-temporal character, in turn, I can apprehend only in terms of the concepts of substance, causality, and the other schemata. An 'object of experience', then, is that which is (1) sensuously perceived, and (2) en- spatial and temporal order which cannot be altered by an act of will, and the 'world of nature* is the sum-total of all such actual and possible 'objects dowed with a of experience/ Kant's conception of 'objectivity' may also be explained in terms of the distinction between public and 1 Vividness is not the primary basis of distinction, neither is sometimes extraordinarily perhaps always, possess a spatiality, for mental images are vivid, and such images frequently, spntinl quality.

This observed element of fixity in the pattern of these impressions we conceive substantively and call 'the ob- ject itself; the simultaneously observed variations we think of as the object's 'qualities' or attributes. But the concept of substance and quality is, from first to last, nothing but a tool of thought. Take next our sensuous experience of what is commonly, and properly, called a causal series of events. We see a ship gliding down a stream and are quite sure that what we see is not the product of our own imagination, but real.

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