ravenes the second
implication of perception to which attention has been drawn. Again, in
the second place, if we go on to ask how Kant is misled into doing
this, we see that it is because he contravenes the first implication
of perception. In virtue of his theory of perception[10] he interposes
a _tertium quid_ between the reality perceived and the percipient, in
the shape of an 'appearance'. This _tertium quid_ gives him something
which can plausibly be regarded as at once a perception and something
perceived. For, though from the point of view of the thing in itself
an appearance is an appearance or a perception of it, yet, regarded
from the point of view of what it is in itself, an appearance is a
reality perceived of the kind called mental. Hence space and time,
being characteristics of an appearance, can be regarded as at once
characteristics of our perception of a reality, viz. of a thing in
itself, and characteristics of a reality perceived, viz. an
appearance. Moreover, there is another point of view from which the
treatment of bodies in space as appearances or phenomena gives
plausibility to the view that space, though a form of perception, is a
characteristic of a reality. When Kant speaks of space as the form of
phenomena the fact to which he refers is that all bodies are
spatial.[11] He means, not that space is a way in which we perceive
something, but that it is a characteristic of things perceived, which
he _calls_ phenomena, and which _are_ bodies. But, since in his
statement of this fact he substitutes for bodies phenomena, which to
him are perceptions, his statement can be put in the form 'space is
_the form of perceptions_'; and the statement in this form is verbally
almost identical with the statement that space is _a form of
perception_. Consequently, the latter statement, which _should_ mean
that space is a way in which we perceive things, is easily identified
with a statement of which the meaning is that space is a
characteristic of something perceived.[12]

[9] Cf. p. 51, note 1.

[10] Cf. p. 30 and ff.

[11] Cf. p. 39.

[12] It can be shown in the same way, _mutatis mutandis_ (cp.
p. 111), that the view that time, though the form of inner
perception, is a characteristic of a reality gains
plausibility from Kant's implicit treatment of our states as
appearances due to ourselves.

Again, Kant's account of time will be found to treat something
represented or