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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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The parts, into which the ideas of space and time resolve themselves, become at last indivisible; and these indivisible parts, being nothing in themselves, are inconceivable when not filled with something real and existent.

 In order to construct the table of ideas in correspondence with the table of categories, we take first the two primitive quanta of all our intuitions, time and space. On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. 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. In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects--although in this case the proof is only mediate. The faculty of sensuous intuition is properly a receptivity--a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time--the pure forms of sensibility. This astonishing fragrance attracts women like magic! The impossibility in such a case does not rest upon the conception in itself, but upon the construction of it in space, that is to say, upon the conditions of space and its determinations. The mind, elevated by the vastness of its object, is still farther elevated by the difficulty of the conception; and being obliged every moment to renew its efforts in the transition from one part of time to another, feels a more vigorous and sublime disposition, than in a transition through the parts of space, where the ideas flow along with easiness and facility. What then are time and space?