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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 idea of time, being derived from the succession of our perceptions of every kind, ideas as well as impressions, and impressions of reflection as well as of sensations will afford us an instance of an abstract idea, which comprehends a still greater variety than that of space, and yet is represented in the fancy by some particular individual idea of a determinate quantity and quality.

 (See SS 3.) Therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations and not intuitions, do not of themselves give us the cognition of any object, least of all, an a priori cognition. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. 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. By means of the external sense (a property of the mind), we represent to ourselves objects as without us, and these all in space. Space, therefore, consists only of spaces, and time of times. The cause of this phaenomenon must evidently lie in the different properties of space and time.