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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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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).

 Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation. But the reason why this objection is so unanimously brought against our doctrine of time, and that too by disputants who cannot start any intelligible arguments against the doctrine of the ideality of space, is this--they have no hope of demonstrating apodeictically the absolute reality of space, because the doctrine of idealism is against them, according to which the reality of external objects is not capable of any strict proof. Hence results, not only doubt as to the objective validity and proper limits of their use, but that even our conception of space is rendered equivocal; inasmuch as we are very ready with the aid of the categories, to carry the use of this conception beyond the conditions of sensuous intuition--and, for this reason, we have already found a transcendental deduction of it needful. And so would it really be, if the pure understanding were capable of an immediate application to objects, and if space and time were determinations of things in themselves. 
And so we may correctly say that space contains all which can appear to us externally, but not all things considered as things in themselves, be they intuited or not, or by whatsoever subject one will.
 Hence, with him, space and time were possible--the former through the relation of substances, the latter through the connection of their determinations with each other, as causes and effects. But space and time are in the world of sense. Now, the facts that space is a formal condition a priori of external experience, that the formative synthesis, by which we construct a triangle in imagination, is the very same as that we employ in the apprehension of a phenomenon for the purpose of making an empirical conception of it, are what alone connect the notion of the possibility of such a thing, with the conception of it. That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought.