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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, in order that certain sensations may relate to something without me (that is, to something which occupies a different part of space from that in which I am); in like manner, in order that I may represent them not merely as without, of, and near to each other, but also in separate places, the representation of space must already exist as a foundation.

 As regards the second statement, let us first take the opposite for granted--that the world is finite and limited in space; it follows that it must exist in a void space, which is not limited. SECT. I. OF THE INFINITE DIVISIBILITY OF OUR IDEAS OF SPACE AND TIME. [*Footnote; It is evident that what is meant here is, that empty space, in so far as it is limited by phenomena--space, that is, within the world--does not at least contradict transcendental principles, and may therefore, as regards them, be admitted, although its possibility cannot on that account be affirmed.] Why distance weakens the conception and passion: Why distance in time has a greater effect than that in space: And why distance in past time has still a greater effect than that in future. 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. Thus the mere form of external sensuous intuition, namely, space, affords us, per se, no cognition; it merely contributes the manifold in a priori intuition to a possible cognition. We must now consider three phaenomena, which seem to be, in a manner, the reverse of these: Why a very great distance encreases our esteem and admiration for an object; Why such a distance in time encreases it more than that in space: And a distance in past time more than that in future.