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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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Time and space are, therefore, two sources of knowledge, from which, a priori, various synthetical cognitions can be drawn.

 Phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous). 

We maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility of all experience depends and look upon space as something that belongs to things in themselves.

 But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. For we perceive that although two equal spaces may be completely filled by matters altogether different, so that in neither of them is there left a single point wherein matter is not present, nevertheless, every reality has its degree (of resistance or of weight), which, without diminution of the extensive quantity, can become less and less ad infinitum, before it passes into nothingness and disappears. Space (filled or void)* may therefore be limited by phenomena, but phenomena cannot be limited by an empty space without them. The first is the problematical idealism of Descartes, who admits the undoubted certainty of only one empirical assertion (assertio), to wit, "I am." The second is the dogmatical idealism of Berkeley, who maintains that space, together with all the objects of which it is the inseparable condition, is a thing which is in itself impossible, and that consequently the objects in space are mere products of the imagination. But if it is a phenomenon in space, it has a place not merely in the understanding (among conceptions), but also in sensuous external intuition (in space), and in this case, the physical locale is a matter of indifference in regard to the internal determinations of things, and one place, B, may contain a thing which is perfectly similar and equal to another in a place, A, just as well as if the two things were in every respect different from each other.