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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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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.

 Now, since the world, as a phenomenon, cannot be thus limited in itself for a phenomenon is not a thing in itself; it must be possible for us to have a perception of this limitation by a void time and a void space. Now, as everything real that occupies a space, contains a manifold the parts of which are external to each other, and is consequently composite--and a real composite, not of accidents (for these cannot exist external to each other apart from substance), but of substances--it follows that the simple must be a substantial composite, which is self-contradictory. But motion, considered as the description of a space, is a pure act of the successive synthesis of the manifold in external intuition by means of productive imagination, and belongs not only to geometry, but even to transcendental philosophy.] Secondly, the real in space--that is, matter--is conditioned. 
  • But such a relation, and consequently the limitation of the world by void space, is nothing.
 If they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)--at all events their apodeictic certainty. But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. The world has a beginning in time, and is also limited in regard to space.