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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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That, in the explanation of phenomena, we must proceed as if the field of inquiry had neither limits in space nor commencement in time; that we must be satisfied with the teaching of experience in reference to the material of which the world is posed; that we must not look for any other mode of the origination of events than that which is determined by the unalterable laws of nature; and finally, that we not employ the hypothesis of a cause distinct from the world to account for a phenomenon or for the world itself--are principles for the extension of speculative philosophy, and the discovery of the true sources of the principles of morals, which, however little conformed to in the present day, are undoubtedly correct.

 The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite. That, in the explanation of phenomena, we must proceed as if the field of inquiry had neither limits in space nor commencement in time; that we must be satisfied with the teaching of experience in reference to the material of which the world is posed; that we must not look for any other mode of the origination of events than that which is determined by the unalterable laws of nature; and finally, that we not employ the hypothesis of a cause distinct from the world to account for a phenomenon or for the world itself--are principles for the extension of speculative philosophy, and the discovery of the true sources of the principles of morals, which, however little conformed to in the present day, are undoubtedly correct. Let us apply this principle, in order to discover farther the nature of our ideas of space and time. The cause of this phaenomenon must evidently lie in the different properties of space and time. But we cannot affirm the converse, that space, as something self-subsistent, can determine real things in regard to size or shape, for it is in itself not a real thing. This first is called, in relation to past time, the beginning of the world; in relation to space, the limit of the world; in relation to the parts of a given limited whole, the simple; in relation to causes, absolute spontaneity (liberty); and in relation to the existence of changeable things, absolute physical necessity. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances. Of this mutual complaisance I cannot give a more evident instance than in the doctrine of infinite divisibility, with the examination of which I shall begin this subject of the ideas of space and time.