All other conceptions of sensibility are subject to these elements. Intuition is the representation of phenomena, which exist only in space and time, which in turn exist only as a result of the human mind. The human being knows only so much as his mode of perception. Nothing beyond this can be known, experienced or investigated. Space and time are pure forms of perception, in which sensation is matter. As such, human beings can never achieve complete cognition of things in themselves, but rather, by investigating these things, an understanding is achieved of the human mode of intuition or sensibility. No synthetic cognitions is possible from conceptions or intuitions; only analytical conceptions are indeed possible in this way.
Intuition culminates in a set of relations, which translates to human perception. The same is the case with the internal intuition, because the representation of the external senses constitutes the material with which the mind is occupied. Another aspect of this reason is also that time lies at the foundation of this material, and we place our experiences and representations in time. Furthermore, time precedes the consciousness of and representations of experience. It also contains the relations of the successive, the coexistent, and the permanent.
Intuition in turn precedes the exercise of thought in relation to objects. When the intuition contains only relations, it is referred to as form, while everything represented through the medium of sense is...
It follows that the consciousness of self - also referred to as apperception - is the representation of the ego. To hold such a perception, the human consciousness must have an internal perception of previously given representations, also referred to as sensibility. Self-consciousness then produces the intuition of the self.
This intuition is directly situated in the internal constitution of the mind and in the representation of time. In this way, when the subject intuits itself, it represents itself to itself in a manner that is affected by appearance rather than by what is. It is a subjective experience that is often dependent upon sensations that might be influenced by non-empirical elements such as the ego or the perceptions of others that are communicated to the self.
Appearances therefore directly affect the intuition of both external objects and internal subject. However, this is not to say that such perceptions are illusory. The sensuous intuition, which can be verified by communication with other researchers, provides a sense of empiricism to perceived data. Objective reality can then be ascribed at least to some degree to the forms of representation that are perceived. It is therefore impossible to ascribe a designation of mere appearance to all perceived phenomena. While intuition precedes perception and representation, it is also the basis of empirical experience and communication, and therefore verifiable as objective reality within time and space.
