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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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We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us.

 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. On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. Of time we cannot have any external intuition, any more than we can have an internal intuition of space.  The dogmatical theory of idealism is unavoidable, if we regard space as a property of things in themselves; for in that case it is, with all to which it serves as condition, a nonentity. For example, motion or rest of the world in an infinite empty space, or a determination of the mutual relation of both, cannot possibly be perceived, and is therefore merely the predicate of a notional entity.] Space has three dimensions--"Between two points there can be only one straight line," etc. At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things.