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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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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.

 We have already traced to their sources the conceptions of space and time, by means of a transcendental deduction, and we have explained and determined their objective validity a priorI. Geometry, nevertheless, advances steadily and securely in the province of pure a priori cognitions, without needing to ask from philosophy any certificate as to the pure and legitimate origin of its fundamental conception of space. Space, prior to all things which determine it (fill or limit it), or, rather, which present an empirical intuition conformable to it, is, under the title of absolute space, nothing but the mere possibility of external phenomena, in so far as they either exist in themselves, or can annex themselves to given intuitions. We have already traced to their sources the conceptions of space and time, by means of a transcendental deduction, and we have explained and determined their objective validity a priorI. Geometry, nevertheless, advances steadily and securely in the province of pure a priori cognitions, without needing to ask from philosophy any certificate as to the pure and legitimate origin of its fundamental conception of space. It follows from what we have said that we are not justified in declaring the world to be infinite in space, or as regards past time. Space and time, therefore, do not consist of simple parts. It follows that this must hold good of all things that are in the different parts of space at the same time, however similar and equal one may be to another. 
  • It follows that this must hold good of all things that are in the different parts of space at the same time, however similar and equal one may be to another.
 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.