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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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This first is called, in relation to past time, the beginning of the world; in relation to space, the limit of the world; in relation to the parts of a given limited whole, the simple; in relation to causes, absolute spontaneity (liberty); and in relation to the existence of changeable things, absolute physical necessity. We represented in these antinomies the conditions of phenomena as belonging to the conditioned according to relations of space and time- which is the usual supposition of the common understanding. It is therefore from the human point of view only that we can speak of space, extended objects, etc. But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series--its parts existing together at the same time. If I represent to myself all objects existing in all space and time, I do not thereby place these in space and time prior to all experience; on the contrary, such a representation is nothing more than the notion of a possible experience, in its absolute completeness. But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, a series. The synthesis of spaces and times as the essential form of all intuition, is that which renders possible the apprehension of a phenomenon, and therefore every external experience, consequently all cognition of the objects of experience; and whatever mathematics in its pure use proves of the former, must necessarily hold good of the latter. Consequently, things, as phenomena, determine space; that is to say, they render it possible that, of all the possible predicates of space (size and relation), certain may belong to reality. The synthesis of spaces and times as the essential form of all intuition, is that which renders possible the apprehension of a phenomenon, and therefore every external experience, consequently all cognition of the objects of experience; and whatever mathematics in its pure use proves of the former, must necessarily hold good of the latter.