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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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At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things.

 We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us. For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it. If you received this email in error, please accept our apologies. Space (filled or void)* may therefore be limited by phenomena, but phenomena cannot be limited by an empty space without them. For in the conception of matter, I do not cogitate its permanency, but merely its presence in space, which it fills. Thus the conception of pure and merely intelligible objects is completely void of all principles of its application, because we cannot imagine any mode in which they might be given, and the problematical thought which leaves a place open for them serves only, like a void space, to limit the use of empirical principles, without containing at the same time any other object of cognition beyond their sphere. 

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.

 Of time we cannot have any external intuition, any more than we can have an internal intuition of space. 

Accordingly we find in common life, that men are principally concerned about those objects, which are not much removed either in space or time, enjoying the present, and leaving what is afar off to the care of chance and fortune.