a mere phenomenon, for right cannot appear as a phenomenon; but the conception of it lies in the understanding, and represents a property (the moral property) of actions, which belongs to them in themselves. On the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance; and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom.
It must be admitted that the Leibnitz-Wolfian philosophy has assigned an entirely erroneous point of view to all investigations into the nature and origin of our cognitions, inasmuch as it regards the distinction between the sensuous and the intellectual as merely logical, whereas it is plainly transcendental, and concerns not merely the clearness or obscurity, but the content and origin of both. For the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all. On the contrary, so soon as we abstract in thought our own subjective nature, the object represented, with the properties ascribed to it by sensuous intuition, entirely disappears, because it was only this subjective nature that determined the form of the object as a phenomenon.
In phenomena, we commonly, indeed, distinguish that which essentially belongs to the intuition of them, and is valid for the sensuous faculty of every human being, from that which belongs to the same intuition accidentally, as valid not for the sensuous faculty in general, but for a particular state or organization of this or that sense. Accordingly, we are accustomed to say that the former is a cognition which represents the object itself, whilst the latter presents only a particular appearance or phenomenon thereof. This distinction, however, is only empirical. If we stop here (as is usual), and do not regard the empirical intuition as itself a mere phenomenon (as we ought to do), in which nothing that can appertain to a thing in itself is to be found, our transcendental distinction is lost, and we believe that we cognize objects as things in
