forces in matter, the existence of which is cogitable without contradiction, though, as examples from experience are not forthcoming, they must not be regarded as possible.
2. Reality is something; negation is nothing, that is, a conception of the absence of an object, as cold, a shadow (nihil privativum).
3. The mere form of intuition, without substance, is in itself no object, but the merely formal condition of an object (as phenomenon), as pure space and pure time. These are certainly something, as forms of intuition, but are not themselves objects which are intuited (ens imaginarium).
4. The object of a conception which is self-contradictory, is nothing, because the conception is nothing—is impossible, as a figure composed of two straight lines (nihil negativum).
The table of this division of the conception of nothing (the corresponding division of the conception of something does not require special description) must therefore be arranged as follows:
| NOTHING AS | ||
|---|---|---|
| 1 As Empty Conception without object, ens rationis |
||
| 2 Empty object of a conception, nihil privativum |
3 Empty intuition without object, ens imaginarium | |
| 4 Empty object without conception, nihil negativum |
We see that the ens rationis is distinguished from the nihil negativum or pure nothing by the consideration that the former must not be reckoned among possibilities, because it is a mere fiction—though not self-contradictory, while the latter is completely opposed to all possibility, inasmuch as the conception annihilates itself. Both, however, are empty conceptions. On the other hand, the nihil privativum and ens imaginarium are empty data for conceptions. If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space. Neither the negation, nor the mere form of intuition can, without something real, be an object.
