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matter）； this existence is called inherence； in contradistinction to
the existence of substance； which we call subsistence。 But hence arise
many misconceptions； and it would be a more accurate and just mode
of expression to designate the accident only as the mode in which
the existence of a substance is positively determined。 Meanwhile； by
reason of the conditions of the logical exercise of our understanding；
it is impossible to avoid separating； as it were； that which in the
existence of a substance is subject to change； whilst the substance
remains； and regarding it in relation to that which is properly
permanent and radical。 On this account； this category of substance
stands under the title of relation； rather because it is the condition
thereof than because it contains in itself any relation。
Now； upon this notion of permanence rests the proper notion of the
conception change。 Origin and extinction are not changes of that which
originates or becomes extinct。 Change is but a mode of existence；
which follows on another mode of existence of the same object； hence
all that changes is permanent； and only the condition thereof changes。
Now since this mutation affects only determinations； which can have
a beginning or an end； we may say； employing an expression which seems
somewhat paradoxical： 〃Only the permanent （substance） is subject to
change； the mutable suffers no change； but rather alternation； that
is； when certain determinations cease； others begin。〃
Change； when； cannot be perceived by us except in substances； and
origin or extinction in an absolute sense； that does not concern
merely a determination of the permanent； cannot be a possible
perception； for it is this very notion of the permanent which
renders possible the representation of a transition from one state
into another； and from non…being to being； which； consequently； can be
empirically cognized only as alternating determinations of that
which is permanent。 Grant that a thing absolutely begins to be； we
must then have a point of time in which it was not。 But how and by
what can we fix and determine this point of time； unless by that which
already exists？ For a void time… preceding… is not an object of
perception； but if we connect this beginning with objects which
existed previously； and which continue to exist till the object in
question in question begins to be； then the latter can only be a
determination of the former as the permanent。 The same holds good of
the notion of extinction； for this presupposes the empirical
representation of a time； in which a phenomenon no longer exists。
Substances （in the world of phenomena） are the substratum of all
determinations of time。 The beginning of some； and the ceasing to be
of other substances； would utterly do away with the only condition
of the empirical unity of time； and in that case phenomena would
relate to two different times； in which； side by side； existence would
pass； which is absurd。 For there is only one time in which all
different times must be placed； not as coexistent； but as successive。
Accordingly； permanence is a necessary condition under which alone
phenomena； as things or objects； are determinable in a possible
experience。 But as regards the empirical criterion of this necessary
permanence； and with it of the substantiality of phenomena； we shall
find sufficient opportunity to speak in the sequel。
B。 SECOND ANALOGY。
Principle of the Succession of Time According
to the Law of Causality。
All changes take place according to the law of the
connection of Cause and Effect。
PROOF。
（That all phenomena in the succession of time are only changes； that
is； a successive being and non…being of the determinations of
substance； which is permanent； consequently that a being of
substance itself which follows on the non…being thereof； or a
non…being of substance which follows on the being thereof； in other
words； that the origin or extinction of substance itself； is
impossible… all this has been fully established in treating of the
foregoing principle。 This principle might have been expressed as
follows： 〃All alteration （succession） of phenomena is merely
change〃； for the changes of substance are not origin or extinction；
because the conception of change presupposes the same subject as
existing with two opposite determinations； and consequently as
permanent。 After this premonition； we shall proceed to the proof。）
I perceive that phenomena succeed one another； that is to say； a
state of things exists at one time； the opposite of which existed in a
former state。 In this case； then； I really connect together two
perceptions in time。 Now connection is not an operation of mere
sense and intuition； but is the product of a synthetical faculty of
imagination； which determines the internal sense in respect of a
relation of time。 But imagination can connect these two states in
two ways； so that either the one or the other may antecede in time；
for time in itself cannot be an object of perception； and what in an
object precedes and what follows cannot be empirically determined in
relation to it。 I am only conscious； then； that my imagination
places one state before and the other after； not that the one state
antecedes the other in the object。 In other words； the objective
relation of the successive phenomena remains quite undetermined by
means of mere perception。 Now in order that this relation may be
cognized as determined； the relation between the two states must be so
cogitated that it is thereby determined as necessary； which of them
must be placed before and which after； and not conversely。 But the
conception which carries with it a necessity of synthetical unity； can
be none other than a pure conception of the understanding which does
not lie in mere perception； and in this case it is the conception of
〃the relation of cause and effect；〃 the former of which determines the
latter in time； as its necessary consequence； and not as something
which might possibly antecede （or which might in some cases not be
perceived to follow）。 It follows that it is only because we subject
the sequence of phenomena； and consequently all change； to the law
of causality； that experience itself； that is； empirical cognition
of phenomena； becomes possible； and consequently； that phenomena
themselves； as objects of experience； are possible only by virtue of
this law。
Our apprehension of the manifold of phenomena is always
successive。 The representations of parts succeed one another。
Whether they succeed one another in the object also； is a second point
for reflection； which was not contained in the former。 Now we may
certainly give the name of object to everything； even to every
representation； so far as we are conscious thereof； but what this word
may mean in the case of phenomena； not merely in so far as they （as