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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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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. Two thousand years with such long interruptions, and under such mighty discouragements are a small space of time to give any tolerable perfection to the sciences; and perhaps we are still in too early an age of the world to discover any principles, which will bear the examination of the latest posterity. We have now completely before us one part of the solution of the grand general problem of transcendental philosophy, namely, the question; "How are synthetical propositions a priori possible?" That is to say, we have shown that we are in possession of pure a priori intuitions, namely, space and time, in which we find, when in a judgement a priori we pass out beyond the given conception, something which is not discoverable in that conception, but is certainly found a priori in the intuition which corresponds to the conception, and can be united synthetically with it. But the reason why this objection is so unanimously brought against our doctrine of time, and that too by disputants who cannot start any intelligible arguments against the doctrine of the ideality of space, is this--they have no hope of demonstrating apodeictically the absolute reality of space, because the doctrine of idealism is against them, according to which the reality of external objects is not capable of any strict proof. Let me ask you this...which is worse: Apart, then, from the only intuition possible for us, they have still less meaning than the pure sensuous forms, space and time, for through them an object is at least given, while a mode of connection of the manifold, when the intuition which alone gives the manifold is wanting, has no meaning at all. For, as space is the form of that intuition which we call external, and, without objects in space, no empirical representation could be given us, we can and ought to regard extended bodies in it as real. If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space.