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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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For as to the principles of transcendental aesthetic, according to which space and time are the conditions of the possibility of things as phenomena, as also the restriction of these principles, namely, that they cannot be applied to objects as things in themselves--these, of course, do not fall within the scope of our present inquiry.

 Thus much only can we say; "The image is a product of the empirical faculty of the productive imagination--the schema of sensuous conceptions (of figures in space, for example) is a product, and, as it were, a monogram of the pure imagination a priori, whereby and according to which images first become possible, which, however, can be connected with the conception only mediately by means of the schema which they indicate, and are in themselves never fully adequate to it." On the other hand, the schema of a pure conception of the understanding is something that cannot be reduced into any image--it is nothing else than the pure synthesis expressed by the category, conformably, to a rule of unity according to conceptions. Do Not change it in any way. All this is easily applied to the present question, why a considerable distance in time produces a greater veneration for the distant objects than a like removal in space. For such an object could not be represented either in space or in time; and without these conditions intuition or representation is impossible. 
Infinite divisibility is applicable only to a quantum continuum, and is based entirely on the infinite divisibility of space, But in a quantum discretum the multitude of parts or units is always determined, and hence always equal to some number.
 It is obvious, that the imagination can never totally forget the points of space and time, in which we are existent; but receives such frequent advertisements of them from the passions and senses, that however it may turn its attention to foreign and remote objects, it is necessitated every moment to reflect on the present. But the synthesis of the manifold parts of space--(the syntheses whereby we apprehend space)--is nevertheless successive; it takes place, therefore, in time, and contains a series. It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience. Space is merely the form of external intuition, but not a real object which can itself be externally intuited; it is not a correlate of phenomena, it is the form of phenomena itself. Besides the propensity to a gradual progression through the points of space and time, we have another peculiarity in our method of thinking, which concurs in producing this phaenomenon.