antities. But to this it may be replied
that it is only true that all objects of perception are extensive
quantities if the term 'object of perception' be restricted to parts
of the physical world, i. e. to just those realities which Kant is
thinking of as spatially and temporally related,[6] and that this
restriction is not justified, since a sensation or a pain which has
only intensive quantity is just as much entitled to be called an
object of perception.

[5] Cf. pp. 37-9.

[6] The context shows that Kant is thinking only of such
temporal relations as belong to the physical world, and not
of those which belong to us as apprehending it. Cf. p. 139.

The anticipation of sense-perception consists in the principle that
'In all phenomena, the real, which is an object of sensation, has
intensive magnitude, i. e. a degree'. The proof is stated thus:

"Apprehension merely by means of sensation fills only one moment
(that is, if I do not take into consideration the succession of many
sensations). Sensation, therefore, as that in the phenomenon the
apprehension of which is not a successive synthesis advancing from
parts to a complete representation, has no extensive quantity; the
lack of sensation in one and the same moment would represent it as
empty, consequently = 0. Now that which in the empirical perception
corresponds to sensation is reality (_realitas phaenomenon_); that
which corresponds to the lack of it is negation = 0. But every
sensation is capable of a diminution, so that it can decrease and thus
gradually vanish. Therefore, between reality in the phenomenon and
negation there exists a continuous connexion of many possible
intermediate sensations, the difference of which from each other is
always smaller than that between the given sensation and zero, or
complete negation. That is to say, the real in the phenomenon has
always a quantity, which, however, is not found in apprehension, since
apprehension takes place by means of mere sensation in one moment and
not by a successive synthesis of many sensations, and therefore does
not proceed from parts to the whole. Consequently, it has a quantity,
but not an extensive quantity."

"Now that quantity which is apprehended only as unity, and in which
plurality can be represented only by approximation to negation = 0,
I call an _intensive quantity_. Every reality, therefore, in a
phenomenon has intensive quantity, that is, a degree."[7]

[7] B.