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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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But space does not consist of simple parts, but of spaces. SECT. VII OF CONTIGUITY AND DISTANCE IN SPACE AND TIME 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. Or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as belong only to the form of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object? But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, a series. From what source the conceptions of space and time, with which (as the only primitive quanta) they have to deal, enter their minds, is a question which they do not trouble themselves to answer; and they think it just as unnecessary to examine into the origin of the pure conceptions of the understanding and the extent of their validity. Friend, From what I know of your tastes, I believe you're the kind of man who's perfect for Razor magazine. Space, therefore, consists only of spaces, and time of times. Any considerable space of time sets objects at such a distance, that they seem, in a manner, to lose their reality, and have as little influence on the mind, as if they never had been in being. With the pure conceptions of understanding, on the contrary, commences the absolute necessity of seeking a transcendental deduction, not only of these conceptions themselves, but likewise of space, because, inasmuch as they make affirmations concerning objects not by means of the predicates of intuition and sensibility, but of pure thought a priori, they apply to objects without any of the conditions of sensibility.