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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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It differs, however, in this respect from that of time, that the side of the conditioned is not in itself distinguishable from the side of the condition; and, consequently, regressus and progressus in space seem to be identical.

 Motion as an act of the subject (not as a determination of an object),* consequently the synthesis of the manifold in space, if we make abstraction of space and attend merely to the act by which we determine the internal sense according to its form, is that which produces the conception of succession. When we reflect, therefore, on any object distant from ourselves, we are obliged not only to reach it at first by passing through all the intermediate space betwixt ourselves and the object, but also to renew our progress every moment; being every moment recalled to the consideration of ourselves and our present situation. For since, according to their hypothesis, the least as well as greatest figures contain an infinite number of parts; and since infinite numbers, properly speaking, can neither be equal nor unequal with respect to each other; the equality or inequality of any portions of space can never depend on any proportion in the number of their parts. IF YOU WANT TO GENERATE MORE INCOME SEND ANOTHER BATCH OF E-MAILS AND START THE WHOLE PROCESS AGAIN. Space is merely the form of external intuition, but not a real object which can itself be externally intuited; it is not a correlate of phenomena, it is the form of phenomena itself. But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series--its parts existing together at the same time. It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. 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.