annuls the complete distinction between Reason of Being, Reason of Becoming, and Reason of Knowing. It often happens, that what according to one form of our principle is consequence, is, according to another, reason. The rising of the quicksilver in a thermometer, for instance, is the consequence of increased heat according to the law of causality, while according to the principle of the sufficient reason of knowing it is the reason, the ground of knowledge, of the increased heat and also of the judgment by which this is asserted.
§ 37. Reason of Being in Space.
The position of each division of Space towards any other, say of any given line—and this is equally applicable to planes, bodies, and points—determines also absolutely its totally different position with reference to any other possible line; so that the latter position stands to the former in the relation of the consequent to its reason. As the position of this given line towards any other possible line likewise determines its position towards all the others, and as therefore the position of the first two lines is itself determined by all the others, it is immaterial which we consider as being first determined and determining the others, i.e. which particular one we regard as ratio and which others as rationata. This is so, because in Space there is no succession ; for it is precisely by uniting Space and Time to form the collective representation of the complex of experience, that the representation of coexistence arises. Thus an analogue to so-called reciprocity prevails everywhere in the Reason of Being in Space, as we shall see in § 48, where I enter more fully into the reciprocity of reasons. Now, as every line is determined by all the others just as much as it determines them, it is arbitrary to consider any line merely
