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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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Idealism--I mean material idealism--is the theory which declares the existence of objects in space without us to be either () doubtful and indemonstrable, or (2) false and impossible.

 The capacity of the mind is not infinite; consequently no idea of extension or duration consists of an infinite number of parts or inferior ideas, but of a finite number, and these simple and indivisible: It is therefore possible for space and time to exist conformable to this idea: And if it be possible, it is certain they actually do exist conformable to it; since their infinite divisibility is utterly impossible and contradictory. Consequently, the original representation of space is an intuition a priori, and not a conception.  There is an easy reason, why every thing contiguous to us, either in space or time, should be conceived with a peculiar force and vivacity, and excel every other object, in its influence on the imagination. But space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them. 
  • That in it which is internal I seek to discover in all parts of space which it occupies, and in all the functions and operations it performs, and which are indeed never anything but phenomena of the external sense.
 The schema of the triangle can exist nowhere else than in thought, and it indicates a rule of the synthesis of the imagination in regard to pure figures in space. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. We must now consider three phaenomena, which seem to be, in a manner, the reverse of these: Why a very great distance encreases our esteem and admiration for an object; Why such a distance in time encreases it more than that in space: And a distance in past time more than that in future. Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves.