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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.

Space, as the pure form of external intuition, is limited as a condition a priori to external phenomena alone.

For example, the proposition, "All objects are beside each other in space," is valid only under the limitation that these things are taken as objects of our sensuous intuition. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time). Although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience. Hence it follows that an a priori intuition (which is not empirical) lies at the root of all our conceptions of space. To apply this remark to space. And the world is termed nature,* when it is regarded as a dynamical whole--when our attention is not directed to the aggregation in space and time, for the purpose of cogitating it as a quantity, but to the unity in the existence of phenomena.
Time and space are, therefore, two sources of knowledge, from which, a priori, various synthetical cognitions can be drawn.
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.

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.