momenta for consideration, when one abstracts from all other qualities of the movable. I presuppose here the ordinary definition of both; but that of direction has sundry limitations. A body moved in a circle changes its direction continuously, so that, until its return to the point from which it started, all is comprised in a surface of merely possible directions, and yet one says it moves itself always in the same direction, as, for instance, the planet from evening to morning.
But what is the side, in this case, towards which the motion is directed? A question related to the one: Upon what does the internal distinction of spirals, otherwise similar and even equal, rest, but of which one species winds to the right, and the other to the left; or the winding of the kidney-bean, and of the hop, of which the one runs round its pole like a corkscrew, or as sailors express it against the sun, and the other with the sun? This is a conception that allows itself to be constructed indeed, but as conception does not admit of being made plain by universal marks in the discursive mode of cognition. In the things themselves (e.g., in those rare cases of the human subject where on dissection all the parts agree according to physiological rules with other human subjects, only that all the viscera are found displaced, either to the right or the left, against the usual order) there can be no imaginable difference in the internal consequences, and yet there is a real mathematical and indeed internal difference, whereby two circular movements, differing in direction but in all other respects alike, notwithstanding their not being completely identical, nevertheless correspond. I have elsewhere shown that as this difference, though it must be given in intuition, does not admit of 1 icing brought to clear conceptions, and therefore intelligibly explained (dari, non intelligi), it affords a good substantiating ground of proof for the proposition: that space generally, belongs, not to the qualities or relations of the things in themselves, for this would necessarily have to admit of reduction to objective conceptions, but merely to the subjective form of our sensible intuition of things or
