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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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Hence it follows that an a priori intuition (which is not empirical) lies at the root of all our conceptions of space. The former--external objects in space--might be a mere delusion, but the latter--the object of my internal perception--is undeniably real. The former--external objects in space--might be a mere delusion, but the latter--the object of my internal perception--is undeniably real. In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. And so would it really be, if the pure understanding were capable of an immediate application to objects, and if space and time were determinations of things in themselves. Mathematics, too, treats of the difference of lines and surfaces--as spaces of different quality, of the continuity of extension--as a quality thereof. 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 if I join the condition to the conception and say, "All things, as external phenomena, are beside each other in space," then the rule is valid universally, and without any limitation. PART II. OF THE IDEAS OF SPACE AND TIME,