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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 space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them.

 But this does not hold good of the Totum substantiale phaenomenon, which, as an empirical intuition in space, possesses the necessary property of containing no simple part, for the very reason that no part of space is simple. By this means any distance in time causes a greater interruption in the thought than an equal distance in space, and consequently weakens more considerably the idea, and consequently the passions; which depend in a great measure, on the imagination, according to my system.  Our system concerning space and time consists of two parts, which are intimately connected together. 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. As regards the second statement, let us first take the opposite for granted--that the world is finite and limited in space; it follows that it must exist in a void space, which is not limited. 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. $6,500 For College  just in the same way did Plato, abandoning the world of sense because of the narrow limits it sets to the understanding, venture upon the wings of ideas beyond it, into the void space of pure intellect. But space does not consist of simple parts, but of spaces. But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, a series.