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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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My purpose, in the above remark, is merely this; to guard any one against illustrating the asserted ideality of space by examples quite insufficient, for example, by colour, taste, etc.; for these must be contemplated not as properties of things, but only as changes in the subject, changes which may be different in different men.

 Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth). 

For they are not subordinated to each other as conditions of the possibility of each other; which, however, may be affirmed of spaces, the limits of which are never determined in themselves, but always by some other space.

 The world has a beginning in time, and is also limited in regard to space. But such a relation, and consequently the limitation of the world by void space, is nothing. But, although this rule of progress to infinity is legitimate and applicable to the subdivision of a phenomenon, as a mere occupation or filling of space, it is not applicable to a whole consisting of a number of distinct parts and constituting a quantum discretum--that is to say, an organized body. III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances. And so would it really be, if the pure understanding were capable of an immediate application to objects, and if space and time were determinations of things in themselves.