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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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For, as regards the subterfuge adopted by those who endeavour to evade the consequence--that, if the world is limited as to space and time, the infinite void must determine the existence of actual things in regard to their dimensions--it arises solely from the fact that instead of a sensuous world, an intelligible world--of which nothing is known--is cogitated; instead of a real beginning (an existence, which is preceded by a period in which nothing exists), an existence which presupposes no other condition than that of time; and, instead of limits of extension, boundaries of the universe.

 At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. Scientists are now reporting that cell phones might emit a dangerous radiation.  My intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place. Let us apply this principle, in order to discover farther the nature of our ideas of space and time. For if we merely examine the sphere of the conception which indicates a genus, we cannot discover how far it is possible to proceed in the division of that sphere; just as it is impossible, from the consideration of the space occupied by matter, to determine how far we can proceed in the division of it.