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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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The questions; whether the world has a beginning and a limit to its extension in space; whether there exists anywhere, or perhaps, in my own thinking Self, an indivisible and indestructible unity--or whether nothing but what is divisible and transitory exists; whether I am a free agent, or, like other beings, am bound in the chains of nature and fate; whether, finally, there is a supreme cause of the world, or all our thought and speculation must end with nature and the order of external things--are questions for the solution of which the mathematician would willingly exchange his whole science; for in it there is no satisfaction for the highest aspirations and most ardent desires of humanity.

 All phenomena contain, as regards their form, an intuition in space and time, which lies a priori at the foundation of all without exception.  PART II. OF THE IDEAS OF SPACE AND TIME, 
Empirical intuition is possible only through pure intuition (of space and time); consequently, what geometry affirms of the latter, is indisputably valid of the former.
 I cannot say, "The regress from a given perception to everything limited either in space or time, proceeds in infinitum," for this presupposes an infinite cosmical quantity; neither can I say, "It is finite," for an absolute limit is likewise impossible in experience. If this, and with it space as the a priori condition of the possibility of phenomena, is left out of view, the whole world of sense disappears. But in this case, no a priori synthetical cognition of them could be possible, consequently not through pure conceptions of space and the science which determines these conceptions, that is to say, geometry, would itself be impossible.  PART II. OF THE IDEAS OF SPACE AND TIME, 
Therefore neither is space, nor any a priori geometrical determination of space, a transcendental Representation, but only the knowledge that such a representation is not of empirical origin, and the possibility of its relating to objects of experience, although itself a priori, can be called transcendental.