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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. It is, moreover, not necessary that we should limit the mode of intuition in space and time to the sensuous faculty of man. But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. Of this mutual complaisance I cannot give a more evident instance than in the doctrine of infinite divisibility, with the examination of which I shall begin this subject of the ideas of space and time. 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. We know no other properties that make up the conception of substance phenomenal in space, and which we term matter. And the world is termed nature,* when it is regarded as a dynamical whole--when our attention is not directed to the aggregation in space and time, for the purpose of cogitating it as a quantity, but to the unity in the existence of phenomena. But we can very easily conceive the possibility of community (of substances as phenomena) if we represent them to ourselves as in space, consequently in external intuition.