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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 idea of time, being derived from the succession of our perceptions of every kind, ideas as well as impressions, and impressions of reflection as well as of sensations will afford us an instance of an abstract idea, which comprehends a still greater variety than that of space, and yet is represented in the fancy by some particular individual idea of a determinate quantity and quality.

 It follows that this must hold good of all things that are in the different parts of space at the same time, however similar and equal one may be to another. Space and time themselves, pure as these conceptions are from all that is empirical, and certain as it is that they are represented fully a priori in the mind, would be completely without objective validity, and without sense and significance, if their necessary use in the objects of experience were not shown. After spending millions of dollars and hours exercising and starving themselves, they're still overweight and experiencing weight-related health problems. 

And so we may correctly say that space contains all which can appear to us externally, but not all things considered as things in themselves, be they intuited or not, or by whatsoever subject one will.

 Its relation to objects in space gives us the conception of connection (commercium) with bodies. And thus Leibnitz regarded space as a certain order in the community of substances, and time as the dynamical sequence of their states. Yet this they do, in assuming that the real in space (I must not here call it impenetrability or weight, because these are empirical conceptions) is always identical, and can only be distinguished according to its extensive quantity, that is, multiplicity. 
Space ought not to be called a compositum but a totum, for its parts are possible in the whole, and not the whole by means of the parts.