among objects, and in consequence obeys the laws of the objective, material world. For the observer, as a purely cognising individual, any movement of his body is simply an empirically perceived fact. It would be just as possible in the second as in the first instance, to invert the order of succession in the change, were it as easy for the observer to move the ship up the stream as to alter the direction of his own eyes. For Kant infers the successive perception of different parts of the house to be neither objective nor an event, because it depends upon his own will. But the movement of his eyes in the direction from roof to basement is one event, and in the direction from basement to roof another event, just as much as the sailing of the ship. There is no difference whatever here, nor is there any difference either, as to their being or not being events, between my passing a troop of soldiers and their passing me. If we fix our eyes on a ship sailing close by the shore on which we are standing, it soon seems as if it were the ship that stood still and the shore that moved. Now, in this instance we are mistaken, it is true, as to the cause of the relative change of position, since we attribute it to a wrong cause ; the real succession in the relative positions of our body towards the ship is nevertheless quite rightly and objectively recognised by us. Even Kant himself would not have believed that there was any difference, had he borne in mind that his own body was an object among objects, and that the succession in his empirical perceptions depended upon the succession of the impressions received from other objects by his body, and was therefore an objective succession : that is to say, one which takes place among objects directly (if not indirectly) and independently of the will of the Subject, and which may therefore be quite well recognised without any causal connection between the objects acting successively on his body.
