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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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If this, and with it space as the a priori condition of the possibility of phenomena, is left out of view, the whole world of sense disappears. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. Now, since the world, as a phenomenon, cannot be thus limited in itself for a phenomenon is not a thing in itself; it must be possible for us to have a perception of this limitation by a void time and a void space. But we can very easily conceive the possibility of community (of substances as phenomena) if we represent them to ourselves as in space, consequently in external intuition. 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. SECT. III. OF THE OTHER QUALITIES OF OUR IDEA OF SPACE AND TIME. It is therefore not merely possible or probable, but indubitably certain, that space and time, as the necessary conditions of all our external and internal experience, are merely subjective conditions of all our intuitions, in relation to which all objects are therefore mere phenomena, and not things in themselves, presented to us in this particular manner.