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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 been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience.
Any considerable space of time sets objects at such a distance, that they seem, in a manner, to lose their reality, and have as little influence on the mind, as if they never had been in being. For we may and ought to grant, in the case of space, that division or decomposition, to any extent, never can utterly annihilate composition (that is to say, the smallest part of space must still consist of spaces); otherwise space would entirely cease to exist- which is impossible. To apply this remark to space. On the other hand, the internal determinations of a substantia phaenomenon in space are nothing but relations, and it is itself nothing more than a complex of mere relations. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. The simple but empirically determined consciousness of my own existence proves the existence of external objects in space. But the same is the case with this law as with other pure a priori representations (e.g., space and time), which we can draw in perfect clearness and completeness from experience, only because we had already placed them therein, and by that means, and by that alone, had rendered experience possible. I was always wondering what they were all talking about until, This morning... Now as sensation in itself is not an objective representation, and in it is to be found neither the intuition of space nor of time, it cannot possess any extensive quantity, and yet there does belong to it a quantity (and that by means of its apprehension, in which empirical consciousness can within a certain time rise from nothing = 0 up to its given amount), consequently an intensive quantity.