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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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But the synthesis of the manifold parts of space--(the syntheses whereby we apprehend space)--is nevertheless successive; it takes place, therefore, in time, and contains a series.

 We have therefore no idea of space or extension, but when we regard it as an object either of our sight or feeling. The manifold nature of things is only an infinitely various mode of limiting the conception of the highest reality, which is their common substratum; just as all figures are possible only as different modes of limiting infinite space. Space, therefore, cannot be regarded as absolutely and in itself something determinative of the existence of things, because it is not itself an object, but only the form of possible objects. 
For if even the complete intuition of a determinate space or time is thoroughly real, that is, if no part thereof is empty, yet because every reality has its degree, which, with the extensive quantity of the phenomenon unchanged, can diminish through endless gradations down to nothing (the void), there must be infinitely graduated degrees, with which space or time is filled, and the intensive quantity in different phenomena may be smaller or greater, although the extensive quantity of the intuition remains equal and unaltered.
 The order is always processed and received in less than 5 business days.  The idea of space is conveyed to the. But if we consider this empirical datum generally, and inquire, without reference to its accordance with all our senses, whether there can be discovered in it aught which represents an object as a thing in itself (the raindrops of course are not such, for they are, as phenomena, empirical objects), the question of the relation of the representation to the object is transcendental; and not only are the raindrops mere phenomena, but even their circular form, nay, the space itself through which they fall, is nothing in itself, but both are mere modifications or fundamental dispositions of our sensuous intuition, whilst the transcendental object remains for us utterly unknown. 2. Space then is a necessary representation a priori, which serves for the foundation of all external intuitions. Inasmuch as all external relation, consequently all composition of substances, is possible only in space; the space, occupied by that which is composite, must consist of the same number of parts as is contained in the composite. Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth).