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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects--although in this case the proof is only mediate. Inasmuch as the substances in the world have always existed--at least the unity of experience renders such a supposition quite necessary--there is no difficulty in believing also, that the changes in the conditions of these substances have always existed; and, consequently, that a first beginning, mathematical or dynamical, is by no means required. What this basis of cosmical unity may be in itself, we know not--we cannot discover from the idea; we merely know how we ought to employ the idea of this unity, in relation to the systematic operation of reason in the sphere of experience. Buy All the New Releases now in stores too for as low as $3 But in order to ascertain to what given intuitions objects, external me, really correspond, in other words, what intuitions belong to the external sense and not to imagination, I must have recourse, in every particular case, to those rules according to which experience in general (even internal experience) is distinguished from imagination, and which are always based on the proposition that there really is an external experience. Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation. It therefore has subjective reality, in reference to our internal experience, that is, I have really the representation of time and of my determinations therein.