Meanwhile, Aberalva pier was astonished by a strange phenomenon.

And at last, without a note of warning, appeared in Beddgelert a phenomenon which rejoiced some hearts, but perturbed also the spirits not only of the Oxford "philanderers," but those of Elsley Vavasour, and, what is more, of Valencia herself.

Phenomenon and illusion are not the same.

The phenomenon is a sum total of mere relations.

This is never to be found in the phenomenon, and no matter how far the observation and analysis of nature may advance (a work with unlimited horizons!)

A phenomenon consists in nothing but the relation of something in general to the senses.

The very word, the very concept, "phenomenon", indicates a relation to something which is not phenomenon, to an object not dependent on the sensibility.

The very word, the very concept, "phenomenon", indicates a relation to something which is not phenomenon, to an object not dependent on the sensibility.

But there is still something else remainingthe phenomenon of the rose, with its size, its form, and its motion in the wind.

For these are predicates which must be attributed to the phenomenon itself as the object of my representation.

The process of stripping the leaves from the rose has actually taken place as a phenomenon and does not first become real by my subsequent representation of it or inference to it.

The phenomenal world is not a contingent and individual phenomenon, but one necessary for all beings organized as we are, a phenomenon for humanity.

The relation between the thing in itself and the phenomenon is also variable.

Now they are regarded as entirely heterogeneous (that which can never be intuited exists in a mode opposed to that of the intuited and intuitable), and now as analogous to each other (non-intuitable properties of the thing in itself correspond to the intuitable characteristics of the phenomenon).

"I do not need to know what things in themselves may be, because a thing can never be presented to me otherwise than as a phenomenon."

It is true, as has been said, that Kant sometimes ignores the distinction between phenomena as related to noumena and phenomena as related to representations; and, as a result of this, that the phenomenon is either completely volatilized into the representation or split up into an objective half independent of us and

Every phenomenon must follow in time that phenomenon of which it is the effect, and must precede that of which it is the cause.

Every phenomenon must follow in time that phenomenon of which it is the effect, and must precede that of which it is the cause.

If nothing preceded an event on which it must follow according to a rule, then all succession in perception would be subjective merely, and nothing whatever would be objectively determined by it as to what was the antecedent and what the consequent in the phenomenon itself.

Nay, even the distinction between the phenomenon itself, as the object of our representations, and our representations of it, is effected only by subjecting the phenomenon to this rule, which assigns to it its definite position in time after another phenomenon by which it is caused, and thus forbids the inversion of the perceptions.

Nay, even the distinction between the phenomenon itself, as the object of our representations, and our representations of it, is effected only by subjecting the phenomenon to this rule, which assigns to it its definite position in time after another phenomenon by which it is caused, and thus forbids the inversion of the perceptions.

Without the critical idealism (that which is intuited in space and time, and known through the categories, is merely the phenomenon of things, whose "in itself" is unknowable), the antinomies would be insoluble.

Similarly the problem whether the composite consists of simple elements is insoluble, because the assumption that the phenomenon of body is a thing in itself, which, antecedent to all experience, contains all the parts that can be reached in experiencein other words, that representations exist outside of the representative facultyis absurd.

As a being of the senses (phenomenon) he is subject in his volition and action to the control of natural necessity, while as a being of reason (thing in itself)

That phenomenon which mocks the power of comprehension possessed by the human imagination or surpasses every measure of our intuition, as the ocean and the starry heavens, is mathematically sublime.