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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.

But experience teaches me that, how far soever I go, I always see before me a space in which I can proceed farther; and thus I know the limits--merely visual--of my actual knowledge of the earth, although I am ignorant of the limits of the earth itself.

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.

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. In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible. In order to construct the table of ideas in correspondence with the table of categories, we take first the two primitive quanta of all our intuitions, time and space. Did you know that there's a way to lose 2 to 14 inches of fat PERMANENTLY and SAFELY in only 1 HOUR?! 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. And so we may correctly say that space contains all which can appear to us externally, but not all things considered as things in themselves, be they intuited or not, or by whatsoever subject one will. But if we consider this empirical datum generally, and inquire, without reference to its accordance with all our senses, whether there can be discovered in it aught which represents an object as a thing in itself (the raindrops of course are not such, for they are, as phenomena, empirical objects), the question of the relation of the representation to the object is transcendental; and not only are the raindrops mere phenomena, but even their circular form, nay, the space itself through which they fall, is nothing in itself, but both are mere modifications or fundamental dispositions of our sensuous intuition, whilst the transcendental object remains for us utterly unknown. As it is from the disposition of visible and tangible objects we receive the idea of space, so from the succession of ideas and impressions we form the idea of time, nor is it possible for time alone ever to make its appearance, or be taken notice of by the mind. Our internal impressions are our passions, emotions, desires and aversions; none of which, I believe, will ever be asserted to be the model, from which the idea of space is derived.