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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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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.

 He feels in that case a certain sensation or impression, the parts of which are successive to each other, and may give him the idea of time: But certainly are not disposed in such a manner, as is necessary to convey the idea of s ace or the idea of space or extension. Space has three dimensions--"Between two points there can be only one straight line," etc. When you call our Customer Support line they can let you know of any specials we may be running. Space and time are quanta continua, because no part of them can be given, without enclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time. Secondly, if every phenomenon (matter) in space consists of an infinite number of parts, the regress of the division is always too great for our conception; and if the division of space must cease with some member of the division (the simple), it is too small for the idea of the unconditioned. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance. So also, the application of space to objects in general would be transcendental; but if it be limited to objects of sense it is empirical. 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. A substance which is permanently present in space, yet without filling it (like that tertium quid between matter and the thinking subject which some have tried to introduce into metaphysics), or a peculiar fundamental power of the mind of intuiting the future by anticipation (instead of merely inferring from past and present events), or, finally, a power of the mind to place itself in community of thought with other men, however distant they may be--these are conceptions the possibility of which has no ground to rest upon.