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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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As regards limitation, therefore, our procedure in space is also a regressus, and the transcendental idea of the absolute totality of the synthesis in a series of conditions applies to space also; and I am entitled to demand the absolute totality of the phenomenal synthesis in space as well as in time. The same is the case with the double answer to the question regarding the extent, in space, of the world. But space considered in itself contains nothing movable, consequently motion must be something which is found in space only through experience-- in other words, an empirical datum. On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time. But, although this rule of progress to infinity is legitimate and applicable to the subdivision of a phenomenon, as a mere occupation or filling of space, it is not applicable to a whole consisting of a number of distinct parts and constituting a quantum discretum--that is to say, an organized body. For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. But the understanding at the same time comprehends that it cannot employ its categories for the consideration of things in themselves, because these possess significance only in relation to the unity of intuitions in space and time, and that they are competent to determine this unity by means of general a priori connecting conceptions only on account of the pure ideality of space and time.