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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.

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But the judgements which these pure intuitions enable us to make, never reach farther than to objects of the senses, and are valid only for objects of possible experience.
 For it will be made manifest to the reader that, although experience presents the occasion and the starting-point, it is the transcendental idea of reason which guides it in its pilgrimage and is the goal of all its struggles. For it is precisely the categories whose application to possible experience must constitute all pure a priori cognition of the understanding; and the relation of which to sensibility will, on that very account, present us with a complete and systematic catalogue of all the transcendental principles of the use of the understanding. It is therefore by means of custom alone, that experience operates upon them. The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible. For our reason is, subjectively considered, itself a system, and, in the sphere of mere conceptions, a system of investigation according to principles of unity, the material being supplied by experience alone. In our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects--although in this case the proof is only mediate.