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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.

The mind, elevated by the vastness of its object, is still farther elevated by the difficulty of the conception; and being obliged every moment to renew its efforts in the transition from one part of time to another, feels a more vigorous and sublime disposition, than in a transition through the parts of space, where the ideas flow along with easiness and facility.

For such an object could not be represented either in space or in time; and without these conditions intuition or representation is impossible.

But we cannot affirm the converse, that space, as something self-subsistent, can determine real things in regard to size or shape, for it is in itself not a real thing. The dogmatical theory of idealism is unavoidable, if we regard space as a property of things in themselves; for in that case it is, with all to which it serves as condition, a nonentity. (See SS 3.) Therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations and not intuitions, do not of themselves give us the cognition of any object, least of all, an a priori cognition. Thus the mere form of external sensuous intuition, namely, space, affords us, per se, no cognition; it merely contributes the manifold in a priori intuition to a possible cognition. The world has a beginning in time, and is also limited in regard to space. But this very synthetical unity remains, even when I abstract the form of space, and has its seat in the understanding, and is in fact the category of the synthesis of the homogeneous in an intuition; that is to say, the category of quantity, to which the aforesaid synthesis of apprehension, that is, the perception, must be completely conformable.* Yet this they do, in assuming that the real in space (I must not here call it impenetrability or weight, because these are empirical conceptions) is always identical, and can only be distinguished according to its extensive quantity, that is, multiplicity. Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves.