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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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When, then, for example, I make the empirical intuition of a house by apprehension of the manifold contained therein into a perception, the necessary unity of space and of my external sensuous intuition lies at the foundation of this act, and I, as it were, draw the form of the house conformably to this synthetical unity of the manifold in space. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance. But if we consider this empirical datum generally, and inquire, without reference to its accordance with all our senses, whether there can be discovered in it aught which represents an object as a thing in itself (the raindrops of course are not such, for they are, as phenomena, empirical objects), the question of the relation of the representation to the object is transcendental; and not only are the raindrops mere phenomena, but even their circular form, nay, the space itself through which they fall, is nothing in itself, but both are mere modifications or fundamental dispositions of our sensuous intuition, whilst the transcendental object remains for us utterly unknown. (See SS 3.) Therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations and not intuitions, do not of themselves give us the cognition of any object, least of all, an a priori cognition.
Space and time, as conditions of the possibility of the presentation of objects to us, are valid no further than for objects of sense, consequently, only for experience. But we cannot affirm the converse, that space, as something self-subsistent, can determine real things in regard to size or shape, for it is in itself not a real thing. The impossibility in such a case does not rest upon the conception in itself, but upon the construction of it in space, that is to say, upon the conditions of space and its determinations.