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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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As to the doctrine, that time is nothing but the manner, in which some real objects exist; we may observe, that it is liable to the same objections as the similar doctrine with regard to extension.

 By this means the sentiments of honour may take root in their tender minds, and acquire such firmness and solidity, that they may fall little short of those principles, which are the most essential to our natures, and the most deeply radicated in our internal constitution. In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. 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. 

Thus space and time were the intelligible form of the connection of things (substances and their states) in themselves.

 
Herein consists, therefore, the transcendental ideality of time, according to which, if we abstract the subjective conditions of sensuous intuition, it is nothing, and cannot be reckoned as subsisting or inhering in objects as things in themselves, independently of its relation to our intuition.
 
  • Whether a person openly, abuses me, or slyly intimates his contempt, in neither case do I immediately perceive his sentiment or opinion; and it is only by signs, that is, by its effects, I become sensible of it.
 We always follow the succession of time in placing our ideas, and from the consideration of any object pass more easily to that, which follows immediately after it, than to that which went before it.