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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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If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space.

 And this foundation is itself unworthy of trust, if it leave under and above it empty space, if it do not fill all, and leave no room for a why or a wherefore, if it be not, in one word, infinite in its reality. But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. 
If I can say a priori, "All outward phenomena are in space, and determined a priori according to the relations of space," I can also, from the principle of the internal sense, affirm universally, "All phenomena in general, that is, all objects of the senses, are in time and stand necessarily in relations of time."
 Consequently, the world, as regards space, is not limited, that is, it is infinite in regard to extension.* Of time we cannot have any external intuition, any more than we can have an internal intuition of space. The difficulty which lies in the execution of this task consists, as is well known, in the presupposed heterogeneity of the object of the internal sense (the soul) and the objects of the external senses; inasmuch as the formal condition of the intuition of the one is time, and of that of the other space also. Precisely similar is the case with our notion of 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 the rest, this formal reality of time and space leaves the validity of our empirical knowledge unshaken; for our certainty in that respect is equally firm, whether these forms necessarily inhere in the things themselves, or only in our intuitions of them.