s that of our ordinary, scientific, or unreflecting
consciousness and that of reflection.

The significance of Locke's account of this distinction lies for our
purposes in its anticipation of Kant. He states the second attitude,
as well as the first, in terms of sense. Just as in our apprehension
of the world things external to, in the sense of existing
independently of, the mind are said to act on our physical organs or
'senses', and thereby to produce 'perceptions' in the mind, so the
mind is said to become conscious of its own operations by 'sense'. We
should notice, however, that Locke hesitates to use the word 'sense'
in the latter case, on the ground that it involves no operation of
external things (presumably upon our physical organs), though he
thinks that the difficulty is removed by calling the sense in question
'internal'.

Kant is thinking of the same facts, and also states them in terms of
sense, though allowance must be made for the difference of standpoint,
since for him 'sense', in the case of the external sense, refers not
to the affection of our physical organs by physical bodies, but to the
affection of the mind by things in themselves. Things in themselves
act on our minds and produce in them appearances, or rather
sensations, and outer sense is the mind's capacity for being so
affected by outer things, i. e. things independent of the mind. This
is, in essentials, Kant's statement of the attitude of consciousness,
i. e. of our apprehension of the world which exists independently of
the mind, and which, for him, is the world of things in themselves. He
also follows Locke in giving a parallel account of the attitude of
self-consciousness. He asks, 'How can the subject perceive itself?'
Perception _in man_ is essentially passive; the mind must be
_affected_ by that which it perceives. Consequently, if the mind is to
perceive itself, it must be affected by its own activity; in other
words, there must be an inner sense, i. e. a capacity in virtue of
which the mind is affected by itself.[4] Hence Kant is compelled to
extend his agnosticism to the knowledge of ourselves. Just as we do
not know things, but only the appearances which they produce in
us,[5] so we do not know ourselves, but only the appearances which we
produce in ourselves; and since time is a mode of relation of these
appearances, it is a determination not of ourselves, but only of the
appearances due to ourselves.

[4] Cf. B. 67 fin.