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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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If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding.

 Lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in space. On the other hand, these very conditions (space and time) embarrass them greatly, when the understanding endeavours to pass the limits of that sphere. At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things. For such an object could not be represented either in space or in time; and without these conditions intuition or representation is impossible. Thus an expansion which fills a space--for example, caloric, or any other reality in the phenomenal world--can decrease in its degrees to infinity, yet without leaving the smallest part of the space empty; on the contrary, filling it with those lesser degrees as completely as another phenomenon could with greater. If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding. Sometimes we run special pricing on our courses and combinations of courses. Thus space and time were the intelligible form of the connection of things (substances and their states) in themselves.