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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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just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space.

 These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. Consequently, even the perception of an object as phenomenon is possible only through the same synthetical unity of the manifold of the given sensuous intuition, through which the unity of the composition of the homogeneous manifold in the conception of a quantity is cogitated; that is to say, all phenomena are quantities, and extensive quantities, because as intuitions in space or time they must be represented by means of the same synthesis through which space and time themselves are determined. Lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in space. 
The light dove cleaving in free flight the thin air, whose resistance it feels, might imagine that her movements would be far more free and rapid in airless space.
 

Besides the propensity to a gradual progression through the points of space and time, we have another peculiarity in our method of thinking, which concurs in producing this phaenomenon.

 The imagination moves with more difficulty in passing from one portion of time to another, than in a transition through the parts of space; and that because space or extension appears united to our senses, while time or succession is always broken and divided.  On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. Space and time are the pure forms thereof; sensation the matter.