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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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It may, for example, be alleged, that a limit to the world, as regards both space and time, is quite possible, without at the same time holding the existence of an absolute time before the beginning of the world, or an absolute space extending beyond the actual world--which is impossible.

 For, if they decide for the first view, and make space and time into substances, this being the side taken by mathematical natural philosophers, they must admit two self-subsisting nonentities, infinite and eternal, which exist (yet without there being anything real) for the purpose of containing in themselves everything that is real. But places always presuppose intuitions which are to limit or determine them; and we cannot conceive either space or time composed of constituent parts which are given before space or time. But, inasmuch as one part of space is not given, but only limited, by and through another, we must also consider every limited space as conditioned, in so far as it presupposes some other space as the condition of its limitation, and so on. 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. Yet this they do, in assuming that the real in space (I must not here call it impenetrability or weight, because these are empirical conceptions) is always identical, and can only be distinguished according to its extensive quantity, that is, multiplicity. 
For one part of space, although it may be perfectly similar and equal to another part, is still without it, and for this reason alone is different from the latter, which is added to it in order to make up a greater space.
 The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time. This synthesis is pure when the diversity is not given empirically but a priori (as that in space and time).