=The form of appearance must lie ready in the mind.=[391]--Comment upon this, in order to be adequate, had best take the form of a systematic discussion of Kant’s views, here and elsewhere, of space as an _a priori_ form of intuition. As already stated, the definition which Kant gives of intuition--as knowledge which stands in immediate relation to objects--applies only to empirical intuition. Though by the term object Kant, in so far as he is definite, means content, that content is such as can arise only through the action of some independent object upon the sensibility. In other words, the content apprehended must be sensuous. Now such a view of intuition obviously does not apply to pure intuition. As the concluding line of the paragraph before us states, pure intuition “can be contemplated in separation from all sensation;” and as the next paragraph adds, it exists in the mind “without any actual object of the senses.” Yet Kant does not mean to imply that it is without content of any kind. “This pure form of sensibility may also itself be called pure intuition.”[392] “It can be known before all actual perception, and for that reason is called pure intuition.”[393] Though, therefore, pure intuition has an intrinsic content, and is the immediate apprehension of that content, it stands in no relation to any actual independent object. The content as well as the form is _a priori_. That, however, raises wider questions, and these we must now discuss. Here, as in most of his fundamental positions, Kant entertains divergent and mutually contradictory doctrines. Only in his later utterances does he in any degree commit himself to one consistent view. The position to which he finally inclines must not, however, be allowed to dominate the interpretation of his earlier statements. The _Aesthetic_ calls for its own separate exegesis, quite as if it formed by itself an independent work. Its problems are discussed from a standpoint more or less peculiar to itself. The commentator has the twofold task of stating its argumentation both in its conflict with, and in its relation to, the other parts of the _Critique_.