=Fifth Paragraph. Criticism of Locke’s View of Appearance.=--This paragraph discusses Locke’s doctrine[573] that the secondary qualities are subjective, and that in the primary qualities we possess true knowledge of things in themselves. The distinction is drawn upon empirical grounds, namely, that while certain qualities are uniform for more than one sense, and belong to objects under all conditions, others are peculiar to the different senses, and arise only through the accidental relation of objects to the special senses.[574] This distinction is, Kant says, entirely justified from the physical standpoint.[575] A rainbow is an appearance of which the raindrops constitute the true empirical reality. But Locke and his followers interpret this distinction wrongly. They ignore the more fundamental transcendental (_i.e._ metaphysical) distinction between empirical reality and the thing in itself. From the transcendental standpoint the raindrops are themselves merely appearance. Even their round shape, and the very space in which they fall; are only modifications of our sensuous intuition. The ‘transcendental object’[576] remains unknown to us. When Kant thus declares that the distinction between primary and secondary qualities is justified (_richtig_) from the physical standpoint, he is again[577] speaking from a phenomenalist point of view. And it may be noted that in developing his transcendental distinction he does not describe the raindrops as mere representations. His phrase is much more indefinite. They are “modifications or fundamental forms (_Grundlagen_) of our sensuous intuition.” Kant does not here criticise the view of sensibility which underlies Locke’s view of appearance. But he does so in A 271 = B 327, completing the parallel and contrast between Leibniz and Locke. “Leibniz _intellectualised_ appearances, just as Locke, according to his system of noogony (if I may be allowed these expressions), _sensualised_ all concepts of the understanding, _i.e._ interpreted them as simply empirical or abstracted concepts of reflection. Instead of interpreting understanding and sensibility as two quite different sources of representations, which yet can supply objectively valid judgments of things only in _conjunction_ with each other, each of these great men holds only to one of the two, viewing it as in immediate relation to things in themselves. The other faculty is regarded as serving only to confuse or to order the representations which this selected faculty yields.”[578]