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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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The question is as much above the power and the sphere of reason as the following would be; "Why does the transcendental object of our external sensuous intuition allow of no other form than that of intuition in space?" But the problem, which we were called upon to solve, does not require us to entertain any such questions. 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. Early last year there was a major oil spillage in the Niger Delta Region of Nigeria which rendered over 70% of the communities homeless. But the reason why this objection is so unanimously brought against our doctrine of time, and that too by disputants who cannot start any intelligible arguments against the doctrine of the ideality of space, is this--they have no hope of demonstrating apodeictically the absolute reality of space, because the doctrine of idealism is against them, according to which the reality of external objects is not capable of any strict proof. Now in space there is nothing real that is at the same time simple; for points, which are the only simple things in space, are merely limits, but not constituent parts of space. If, for example, we presuppose that the world of sense is given in itself in its totality, it is false, either that it is infinite, or that it is finite and limited in space. 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. With the pure conceptions of understanding, on the contrary, commences the absolute necessity of seeking a transcendental deduction, not only of these conceptions themselves, but likewise of space, because, inasmuch as they make affirmations concerning objects not by means of the predicates of intuition and sensibility, but of pure thought a priori, they apply to objects without any of the conditions of sensibility. 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. 4. Space is represented as an infinite given quantity.