To this argument Kant makes two explanatory additions. (_a_) As particular times arise through limitation of one single time, time must in its original intuition be given as infinite, _i.e._ as unlimited. The infinitude of time is not, therefore, as might seem to be implied by the prominence given to it, and by analogy with the final arguments of both the first and the second edition, a part of the proof that it is an intuition, but only a consequence of the feature by which its intuitive character is independently established. The unwary reader, having in mind the corresponding argument on space, is almost inevitably misled. All reference to infinitude could, so far as this argument is concerned, have been omitted. The mode in which the argument opens seems indeed to indicate that Kant was not himself altogether clear as to the cross-relations between the arguments on space and time respectively. The real parallel to this argument is to be found in the second part of the fourth[1] argument on space. That part was omitted by Kant in his fourth argument on time, and is here developed into a separate argument. This is, of course, a further cause of confusion to the reader, who is not prepared for such arbitrary rearrangement. Indeed it is not surprising to find that when Kant became the reader of his own work, in preparing it for the second edition, he was himself misled by the intricate perversity of his exposition. In re-reading the argument he seems to have forgotten that it represents the second part of the fourth[497] argument on space. Interpreting it in the light of the fifth[498] argument on space which he had been recasting for the second edition, it seemed to him possible, by a slight alteration, to bring this argument on time into line with that new proof.[499] This unfortunately results in the perverting of the entire paragraph. The argument demands an opposition between intuition in which the whole precedes the parts, and conception in which the parts precede the whole. In order to bring the opposition into line with the new argument on space, according to which a conception contains an infinite number of parts, not in it, but only under it, Kant substitutes for the previous parenthesis the statement that “concepts contain only partial representations,” meaning, apparently, that their constituent elements are merely abstracted attributes, not real concrete parts, or in other words, not strictly parts at all, but only partial representations. But this does not at all agree with the context. The point at issue is thereby obscured.