Kant is thinking of the same facts, and also states them in terms of sense, though allowance must be made for the difference of standpoint, since for him 'sense', in the case of the external sense, refers not to the affection of our physical organs by physical bodies, but to the affection of the mind by things in themselves. Things in themselves act on our minds and produce in them appearances, or rather sensations, and outer sense is the mind's capacity for being so affected by outer things, i. e. things independent of the mind. This is, in essentials, Kant's statement of the attitude of consciousness, i. e. of our apprehension of the world which exists independently of the mind, and which, for him, is the world of things in themselves. He also follows Locke in giving a parallel account of the attitude of self-consciousness. He asks, 'How can the subject perceive itself?' Perception _in man_ is essentially passive; the mind must be _affected_ by that which it perceives. Consequently, if the mind is to perceive itself, it must be affected by its own activity; in other words, there must be an inner sense, i. e. a capacity in virtue of which the mind is affected by itself.[4] Hence Kant is compelled to extend his agnosticism to the knowledge of ourselves. Just as we do not know things, but only the appearances which they produce in us,[5] so we do not know ourselves, but only the appearances which we produce in ourselves; and since time is a mode of relation of these appearances, it is a determination not of ourselves, but only of the appearances due to ourselves. [4] Cf. B. 67 fin., M. 41 init. [5] It is here assumed that this is Kant's normal view of the phenomenal character of our knowledge. Cf. p. 75.