We should say, to state our opinion briefly, that space and time are not “real existences,” i. e. they are not concrete objects, but they are real nevertheless; they are not material things; not thingish realities, yet they are objective properties of things. They are the forms of things and processes, and belong to the things whether they become objects of cognition or not. In this sense, they actually belong to the things in themselves, viz. to the objective things. Kant argues that space and time are not conceptions derived from outward experience; they have not been abstracted from sense-impressions. They are necessary representations _a priori_, they are not discursive ideas or generalisations, for there is but one space and one time, space being represented as infinite and time as eternal. From these arguments Kant draws the conclusions that space and time do not represent qualities of an object but that they are the form of all sensory phenomena, space being the form of the external, time of the internal sense. In other words, space and time belong to the subjective condition of the sensibility and not to the objective world. We answer that our conceptions of space and time are after all derived from experience. Space and time are abstractions. There is no time in itself. There is no space in itself. Space and time are not directly derived from outward experience, nor are they derived from the sense-elements of experience. Inner experience, i. e. reflection to the exclusion of sense-impression, the experimenting with pure forms, will lead to the construction of the concepts of space as well as of time. Space and time, magnitudes and numbers having been constructed in the mind of a thinking subject are applied to practical experience. When counting three trees we do not abstract the number “three” from the three trees, but we apply to them the system of numbers in our possession. Says Kant: “We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it. It must therefore be considered as the condition of the possibility of phenomena and by no means as a determination dependent upon them and is a representation _a priori_, which necessarily supplies the basis for external phenomena.”