first makes alteration intuitable to us; for in order subsequently to make even inner alterations thinkable, we must be able to grasp time, as the form of inner sense, figuratively through a line, and grasp the inner al teration through the drawing of this line (motion), and thus grasp the successive existencea of ourself in different states through outer intuition; the real ground of which is that all alteration presupposes some thing that persists in intuition, even in order merely to be perceived as alteration, but there is no persistent intuition to be found in inner sense.