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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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But, inasmuch as one part of space is not given, but only limited, by and through another, we must also consider every limited space as conditioned, in so far as it presupposes some other space as the condition of its limitation, and so on. All this is easily applied to the present question, why a considerable distance in time produces a greater veneration for the distant objects than a like removal in space. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. SECT. I. OF THE INFINITE DIVISIBILITY OF OUR IDEAS OF SPACE AND TIME. If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space. 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. In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time.