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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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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.

 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. If we depart from the subjective condition, under which alone we can obtain external intuition, or, in other words, by means of which we are affected by objects, the representation of space has no meaning whatsoever. For geometrical principles are always apodeictic, that is, united with the consciousness of their necessity, as; "Space has only three dimensions." But propositions of this kind cannot be empirical judgements, nor conclusions from them. For we perceive that although two equal spaces may be completely filled by matters altogether different, so that in neither of them is there left a single point wherein matter is not present, nevertheless, every reality has its degree (of resistance or of weight), which, without diminution of the extensive quantity, can become less and less ad infinitum, before it passes into nothingness and disappears. 
  • this ideality, like that of space, is not to be proved or illustrated by fallacious analogies with sensations, for this reason--that in such arguments or illustrations, we make the presupposition that the phenomenon, in which such and such predicates inhere, has objective reality, while in this case we can only find such an objective reality as is itself empirical, that is, regards the object as a mere phenomenon.
 Motion as an act of the subject (not as a determination of an object),* consequently the synthesis of the manifold in space, if we make abstraction of space and attend merely to the act by which we determine the internal sense according to its form, is that which produces the conception of succession. Consequently, the world, as regards space, is not limited, that is, it is infinite in regard to extension.* For, if these objections hold good, we deny to space, and with it to all mathematics, objective validity, and no longer know wherefore, and how far, mathematics can be applied to phenomena. But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws.