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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 difficulty which lies in the execution of this task consists, as is well known, in the presupposed heterogeneity of the object of the internal sense (the soul) and the objects of the external senses; inasmuch as the formal condition of the intuition of the one is time, and of that of the other space also.

 

The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite.

 And the world is termed nature,* when it is regarded as a dynamical whole--when our attention is not directed to the aggregation in space and time, for the purpose of cogitating it as a quantity, but to the unity in the existence of phenomena. If, for example, we take the pure conceptions of relation, we find that (1) for the purpose of presenting to the conception of substance something permanent in intuition corresponding thereto and thus of demonstrating the objective reality of this conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of continual flow; (2) in order to represent change as the intuition corresponding to the conception of causality, we require the representation of motion as change in space; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited. The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite.  PART II. OF THE IDEAS OF SPACE AND TIME, As regards the second statement, let us first take the opposite for granted--that the world is finite and limited in space; it follows that it must exist in a void space, which is not limited.