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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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As space is not a composite of substances (and not even of real accidents), if I abstract all composition therein--nothing, not even a point, remains; for a point is possible only as the limit of a space--consequently of a composite.

 
  • 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.
 Idealism--I mean material idealism--is the theory which declares the existence of objects in space without us to be either () doubtful and indemonstrable, or (2) false and impossible. Thus the predicates of space and time are rightly attributed to objects of the senses as such, and in this there is no illusion. Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth). We have a priori forms of the external and internal sensuous intuition in the representations of space and time, and to these must the synthesis of apprehension of the manifold in a phenomenon be always comformable, because the synthesis itself can only take place according to these forms. 
  • But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible.
 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. 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.