and thus counting also is only possible by means of time. This dependence of all counting upon time is also betrayed by the fact that in all languages multiplication is expressed by "time," thus by a time-concept: sexies, (
Greek characters), sixfois, sex mal. But simple counting is already a multiplication by one, and for this reason in Pestalozzi's educational establishment the children are always made to multiply thus: "Two times two is four times one." Aristotle already recognised the close relationship of number and time, and expounded it in the fourteenth chapter of the fourth book of the "Physics." Time is for him "the number of motion" ("(Greek characters)"). He very profoundly suggests the question whether time could be if the soul were not, and answers it in the negative. If arithmetic had not this pure intuition or perception of time at its foundation, it would be no science a priori, and therefore its propositions would not have infallible certainty.
Although time, like space, is the form of knowledge of the subject, yet, just like space, it presents itself as independent of the subject and completely objective. Against our will, or without our knowledge, it goes fast or slow. We ask what o'clock it is; we investigate time, as if it were something quite objective. And what is this objective existence? Not the progress of the stars, or of the clocks, which merely serve to measure the course of time itself, but it is something different from all things, and yet, like them, independent of our will and knowledge. It exists only in the heads of percipient beings, but the uniformity of its course and its independence of the will give it the authority of objectivity.
Time is primarily the form of inner sense. Anticipating the following book, I remark that the only object of inner sense is the individual will of the knowing subject. Time is therefore the form by means of which self-consciousness becomes possible for the individual will, which originally and in itself is without knowledge. In it the
