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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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That, in the explanation of phenomena, we must proceed as if the field of inquiry had neither limits in space nor commencement in time; that we must be satisfied with the teaching of experience in reference to the material of which the world is posed; that we must not look for any other mode of the origination of events than that which is determined by the unalterable laws of nature; and finally, that we not employ the hypothesis of a cause distinct from the world to account for a phenomenon or for the world itself--are principles for the extension of speculative philosophy, and the discovery of the true sources of the principles of morals, which, however little conformed to in the present day, are undoubtedly correct. In order to construct the table of ideas in correspondence with the table of categories, we take first the two primitive quanta of all our intuitions, time and space. But I cannot hence infer that, given merely the moving power of a body, the body may be cogitated as simple substance, merely because the representation in my mind takes no account of its content in space, and is consequently simple. Thus the mere form of external sensuous intuition, namely, space, affords us, per se, no cognition; it merely contributes the manifold in a priori intuition to a possible cognition. Consequently, the world, as regards space, is not limited, that is, it is infinite in regard to extension.* For as to the principles of transcendental aesthetic, according to which space and time are the conditions of the possibility of things as phenomena, as also the restriction of these principles, namely, that they cannot be applied to objects as things in themselves--these, of course, do not fall within the scope of our present inquiry. That which space and time possess proper to themselves and independent of things, he ascribed to a necessary confusion in our conceptions of them, whereby that which is a mere form of dynamical relations is held to be a self-existent intuition, antecedent even to things themselves.