nderlying
Kant's general remarks on the analogy, is as follows:

"Our _apprehension_ of the manifold of a phenomenon is always
successive, and is therefore always changing. By it alone, therefore,
we can never determine whether this manifold, as an object of
experience, is coexistent or successive, unless there lies at the base
of it something that exists _always_, that is, something _enduring_
and _permanent_, of which all succession and coexistence are nothing
but so many ways (_modi_ of time) in which the permanent exists. Only
in the permanent, then, are time relations possible (for simultaneity
and succession are the only relations in time); i. e. the permanent is
the _substratum_ of the empirical representation of time itself, in
which alone all time-determination is possible. Permanence expresses
in general time, as the persisting correlate of all existence of
phenomena, of all change, and of all concomitance.... Only through the
permanent does _existence_ in different parts of the successive series
of time gain a _quantity_ which we call _duration_. For, in mere
succession, existence is always vanishing and beginning, and never
has the least quantity. Without this permanent, then, no time
relation is possible. Now, time in itself cannot be perceived[5];
consequently this permanent in phenomena is the substratum of all
time-determination, and therefore also the condition of the
possibility of all synthetic unity of sense-perceptions, that is, of
experience, and in this permanent all existence and all change in time
can only be regarded as a mode of the existence of that which endures
and is permanent. Therefore in all phenomena the permanent is the
object itself, i. e. the substance (_phenomenon_); but all that
changes or can change belongs only to the way in which this substance
or substances exist, consequently to their determinations."[6]
"Accordingly since substance cannot change in existence, its quantity
in nature can neither be increased nor diminished."[7] The argument
becomes plainer if it be realized that in the interval between the two
editions, Kant came to think that the permanent in question was matter
or bodies in space.[8] "We find that in order to give something
_permanent_ in perception corresponding to the conception of
_substance_ (and thereby to exhibit the objective reality of this
conception), we need a perception _in space_ (of matter), because
space alone has permanent determinations, wh