Therefore, the time has a privileged position, for being the time the form of external and internal sensitivity, while spaciously it is form of external sensitivity. This privileged position of the time a base and bedding of the compenetrao that exists between geometry and the Arithmetic, being, therefore, two separate sciences parallel for a space and that they secompenetram mutually. Of this luck, all the mathematics represents a priori system deleis, of independent laws of the experience and that if they impose the perceposensvel. E, however, all the sensible perceptions, all the reaisfsicos objects in the nature and those that to happen in the future, perpetual, will semprehavero to be citizens to these mathematical laws. How this is possible? We finish to speak on the kantiano development.
That is possible because oespao and the time, base of the mathematical, is not things that we know porexperincia, but before forms of our college to perceive things, and, therefore, are structures that we, a priori, are of all the experience, imprimimossobre our sensations, to become them known objects. The forms dasensibilidade, space and time, are therefore, what the citizen sends to objetopara that the object if possesses of it, assimilates is become it into it and soon it can serconhecido. Then we will say that Kant emitted on the things in itself (that continuavamperseguindo the idealists since Discardings) a definitive sentence of exclusion. The same things in itself do not exist, and if they exist not we can say nothing of them, only if these things will be extensive in the space and successive in the time. However, as the space and the time they are not properties that belong to coisas’ ‘ absolutamente’ ‘ , but forms of sensitivity, at no tersentido moment speech to know the things ‘ ‘ in itself mesmas’ ‘.
The only thing will queter sensible will be to speak, not of the things in itself same, but re-covered of formasde space and time. these re-covered things of the space forms and tempochama them Kant ‘ ‘ fenmenos’ ‘. Therefore, Kant says that not to podemosconhecer same things in itself, but phenomena. that is phenomena? They are the coisasprovidas ones already of these forms of the space and the time that do not belong simesmas to them; however they belong to them while they are objects for ‘ ‘ mim’ ‘ , vistassempre in the correlation object-citizen. How much to the kantiana fenomenologia, thanks to analysis of what conhecimento and of the territories that with it limit, if we will have much cuidadode to go pursuing our Metaphysical problem, psicologistas and others of another one in the deramambos a false vision of the deep one of the kantiano thought. But this we would not opoderamos to have obtained without this previous and minute fenomenolgicado description phenomenon of the knowledge. On this incessant headquarters of the man in searching sources on ofenmeno of the self-knowledge, Paul Foulqui says the following one: ‘ ‘ I Lies.