| 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. |