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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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Meanwhile, the Monadists have been subtle enough to escape from this difficulty, by presupposing intuition and the dynamical relation of substances as the condition of the possibility of space, instead of regarding space as the condition of the possibility of the objects of external intuition, that is, of bodies.

 Therefore neither is space, nor any a priori geometrical determination of space, a transcendental Representation, but only the knowledge that such a representation is not of empirical origin, and the possibility of its relating to objects of experience, although itself a priori, can be called transcendental. Space and time are quanta continua, because no part of them can be given, without enclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time. But motion, considered as the description of a space, is a pure act of the successive synthesis of the manifold in external intuition by means of productive imagination, and belongs not only to geometry, but even to transcendental philosophy.] The synthesis of spaces and times as the essential form of all intuition, is that which renders possible the apprehension of a phenomenon, and therefore every external experience, consequently all cognition of the objects of experience; and whatever mathematics in its pure use proves of the former, must necessarily hold good of the latter. If we wish to set one of these two apart from the other--space from phenomena--there arise all sorts of empty determinations of external intuition, which are very far from being possible perceptions. Transcendental idealism allows that the objects of external intuition--as intuited in space, and all changes in time--as represented by the internal sense, are real. 
  • My intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place.
 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). Space is merely the form of external intuition, but not a real object which can itself be externally intuited; it is not a correlate of phenomena, it is the form of phenomena itself.