It should now be easy to see that the argument involves a complete _non sequitur_. The conclusion which is justified is that time is a form not of things but of our own states. For the fact to which he appeals is that while things, as being spatial, are not related temporally, our states are temporally related; and if 'a form' be understood as a mode of relation, this fact can be expressed by the formula 'Time is a form not of things but of our own states', the corresponding formula in the case of space being 'Space is a form not of our states but of things'. But the conclusion which Kant desires to draw--and which he, in fact, actually draws--is the quite different conclusion that time is a form of _perception_ of our states, the corresponding conclusion in the case of space being that space is a form of perception of things. For time is to be shown to be the form of inner sense, i. e. the form of the perception of what is internal to ourselves, i. e. of our own states.[10] The fact is that the same unconscious transition takes place in Kant's account of time which, as we saw,[11] takes place in his account of space. In the case of space, Kant passes from the assertion that space is a form of things, in the sense that all things are spatially related--an assertion which he expresses by saying that space is the form of phenomena--to the quite different assertion that space is a form of perception, in the sense of a way in which we perceive things as opposed to a way in which things are. Similarly, in the case of time, Kant passes from the assertion that time is the form of our internal states, in the sense that all our states are temporally related, to the assertion that time is a way in which we perceive our states as opposed to a way in which our states really are. Further, the two positions, which he thus fails to distinguish, are not only different, but incompatible. For if space is a form of things, and time is a form of our states, space and time cannot belong only to our mode of perceiving things and ourselves respectively, and not to the things and ourselves; for _ex hypothesi_ things _are_ spatially related, and our states _are_ temporally related. [10] Cf. B. 49 (b) line 2, M. 30 (b) line 2 [11] Cf. pp. 38-40. Kant's procedure, therefore, may be summed up by saying that he formulates a view which is true but at the same time inconsistent with his general position, the view, viz. that while things in space are not temporally related, the acts by which we come to apprehend them are so related; and further, that he is deceived by the verbally easy transition from a legitimate way of expressing this view, viz. that time is the form of our states, to the desired conclusion that time is the form of inner sense.