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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 foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. If it is finite and limited, we have a right to ask; "What determines these limits?" Void space is not a self-subsistent correlate of things, and cannot be a final condition--and still less an empirical condition, forming a part of a possible experience. The simple but empirically determined consciousness of my own existence proves the existence of external objects in space. Of this we find a striking example in the cognitions of space and its relations, which form the foundation of pure mathematics. III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances. The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite. 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. For, if they decide for the first view, and make space and time into substances, this being the side taken by mathematical natural philosophers, they must admit two self-subsisting nonentities, infinite and eternal, which exist (yet without there being anything real) for the purpose of containing in themselves everything that is real. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects.