第79章

Now coexistence is the existence of the manifold in the same time.But time itself is not an object of perception; and therefore we cannot conclude from the fact that things are placed in the same time, the other fact, that the perception of these things can follow each other reciprocally.The synthesis of the imagination in apprehension would only present to us each of these perceptions as present in the subject when the other is not present, and contrariwise; but would not show that the objects are coexistent, that is to say, that, if the one exists, the other also exists in the same time, and that this is necessarily so, in order that the perceptions may be capable of following each other reciprocally.It follows that a conception of the understanding or category of the reciprocal sequence of the determinations of phenomena (existing, as they do, apart from each other, and yet contemporaneously), is requisite to justify us in saying that the reciprocal succession of perceptions has its foundation in the object, and to enable us to represent coexistence as objective.But that relation of substances in which the one contains determinations the ground of which is in the other substance, is the relation of influence.And, when this influence is reciprocal, it is the relation of community or reciprocity.Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action.This is therefore the condition of the possibility of things themselves as objects of experience.

Things are coexistent, in so far as they exist in one and the same time.But how can we know that they exist in one and the same time?

Only by observing that the order in the synthesis of apprehension of the manifold is arbitrary and a matter of indifference, that is to say, that it can proceed from A, through B, C, D, to E, or contrariwise from E to A.For if they were successive in time (and in the order, let us suppose, which begins with A), it is quite impossible for the apprehension in perception to begin with E and go backwards to A, inasmuch as A belongs to past time and, therefore, cannot be an object of apprehension.

Let us assume that in a number of substances considered as phenomena each is completely isolated, that is, that no one acts upon another.

Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another.

For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it.

Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously.

Now that alone determines the position of another thing in time which is the cause of it or of its determinations.Consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself.That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience.But, in regard to objects of experience, that is absolutely necessary without which the experience of these objects would itself be impossible.Consequently it is absolutely necessary that all substances in the world of phenomena, in so far as they are coexistent, stand in a relation of complete community of reciprocal action to each other.

The word community has in our language* two meanings, and contains the two notions conveyed in the Latin communio and commercium.We employ it in this place in the latter sense- that of a dynamical community, without which even the community of place (communio spatii)could not be empirically cognized.In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects- although in this case the proof is only mediate.Without community, every perception (of a phenomenon in space) is separated from every other and isolated, and the chain of empirical representations, that is, of experience, must, with the appearance of a new object, begin entirely de novo, without the least connection with preceding representations, and without standing towards these even in the relation of time.My intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place.But in this case it is not an object of possible experience.

*German.