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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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As regards limitation, therefore, our procedure in space is also a regressus, and the transcendental idea of the absolute totality of the synthesis in a series of conditions applies to space also; and I am entitled to demand the absolute totality of the phenomenal synthesis in space as well as in time.

 For we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question; "What are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world. 

But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, a series.

 The reason of this is that in the world of phenomena, in which alone objects are presented to our minds, there are two main elements--the form of intuition (space and time), which can be cognized and determined completely a priori, and the matter or content--that which is presented in space and time, and which, consequently, contains a something--an existence corresponding to our powers of sensation. For if even the complete intuition of a determinate space or time is thoroughly real, that is, if no part thereof is empty, yet because every reality has its degree, which, with the extensive quantity of the phenomenon unchanged, can diminish through endless gradations down to nothing (the void), there must be infinitely graduated degrees, with which space or time is filled, and the intensive quantity in different phenomena may be smaller or greater, although the extensive quantity of the intuition remains equal and unaltered. But the synthesis of the manifold parts of space--(the syntheses whereby we apprehend space)--is nevertheless successive; it takes place, therefore, in time, and contains a series. But I cannot hence infer that, given merely the moving power of a body, the body may be cogitated as simple substance, merely because the representation in my mind takes no account of its content in space, and is consequently simple.