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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 the pure faculty (of the understanding) of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and time, depends.

 The questions; whether the world has a beginning and a limit to its extension in space; whether there exists anywhere, or perhaps, in my own thinking Self, an indivisible and indestructible unity--or whether nothing but what is divisible and transitory exists; whether I am a free agent, or, like other beings, am bound in the chains of nature and fate; whether, finally, there is a supreme cause of the world, or all our thought and speculation must end with nature and the order of external things--are questions for the solution of which the mathematician would willingly exchange his whole science; for in it there is no satisfaction for the highest aspirations and most ardent desires of humanity. Whatever perceptions you may attain to, you are still surrounded by conditions--in space, or in time--and you cannot discover anything unconditioned; nor can you decide whether this unconditioned is to be placed in an absolute beginning of the synthesis, or in an absolute totality of the series without beginning. To the question, therefore, respecting the cosmical quantity, the first and negative answer is; "The world has no beginning in time, and no absolute limit in space." If, for example, we presuppose that the world of sense is given in itself in its totality, it is false, either that it is infinite, or that it is finite and limited in space. 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.] Take, for example, the proposition; "Two straight lines cannot enclose a space, and with these alone no figure is possible," and try to deduce it from the conception of a straight line and the number two; or take the proposition; "It is possible to construct a figure with three straight lines," and endeavour, in like manner, to deduce it from the mere conception of a straight line and the number three. But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series--its parts existing together at the same time. The questions; whether the world has a beginning and a limit to its extension in space; whether there exists anywhere, or perhaps, in my own thinking Self, an indivisible and indestructible unity--or whether nothing but what is divisible and transitory exists; whether I am a free agent, or, like other beings, am bound in the chains of nature and fate; whether, finally, there is a supreme cause of the world, or all our thought and speculation must end with nature and the order of external things--are questions for the solution of which the mathematician would willingly exchange his whole science; for in it there is no satisfaction for the highest aspirations and most ardent desires of humanity. Our internal impressions are our passions, emotions, desires and aversions; none of which, I believe, will ever be asserted to be the model, from which the idea of space is derived.