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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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Now, as the world is an absolute whole, out of and beyond which no object of intuition, and consequently no correlate to which can be discovered, this relation of the world to a void space is merely a relation to no object.

 Now, a gradual transition from empirical consciousness to pure consciousness is possible, inasmuch as the real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space; consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition = 0 onwards up to a certain quantity of the sensation. We know exactly what to do and how to coach others be successful within the same system. It is likewise evident that as the senses, in changing their objects, are necessitated to change them regularly, and take them as they lie CONTIGUOUS to each other, the imagination must by long custom acquire the same method of thinking, and run along the parts of space and time in conceiving its objects. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. 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. 

Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time.

 But we cannot affirm the converse, that space, as something self-subsistent, can determine real things in regard to size or shape, for it is in itself not a real thing. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects.