[12] The predicates of the phenomenon can be affixed to the object itself in relation to our sensuous faculty; for example, the red colour or the perfume to the rose. But (illusory) appearance never can be attributed as a predicate to an object, for this very reason, that it attributes to this object in itself that which belongs to it only in relation to our sensuous faculty, or to the subject in general, e.g., the two handles which were formerly ascribed to Saturn. That which is never to be found in the object itself, but always in the relation of the object to the subject, and which moreover is inseparable from our representation of the object, we denominate phenomenon. Thus the predicates of space and time are rightly attributed to objects of the senses as such, and in this there is no illusion. On the contrary, if I ascribe redness of the rose as a thing in itself, or to Saturn his handles, or extension to all external objects, considered as things in themselves, without regarding the determinate relation of these objects to the subject, and without limiting my judgement to that relation—then, and then only, arises illusion. IV. In natural theology, where we think of an object—God—which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time—and intuition all his cognition must be, and not thought, which always includes limitation. But with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as à priori conditions of the existence of things, even though the things themselves were annihilated? For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. But if we do not thus make them objective forms of all things, there is no other way left than to make them subjective forms of our mode of intuition—external and internal; which is called sensuous, because it is not primitive, that is, is not such as gives in itself the existence of the object of the intuition (a mode of intuition which, so far as we can judge, can belong only to the Creator), but is dependent on the existence of the object, is possible, therefore, only on condition that the representative faculty of the subject is affected by the object.