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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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But space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them.

 For they are not subordinated to each other as conditions of the possibility of each other; which, however, may be affirmed of spaces, the limits of which are never determined in themselves, but always by some other space. These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. Although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience. For, in the first place, we can only represent to ourselves one space, and, when we talk of divers spaces, we mean only parts of one and the same space.  If the second part of my system be true, that the idea of space or extension is nothing but the idea of visible or tangible points distributed in a certain order; it follows, that we can form no idea of a vacuum, or space, where there is nothing visible or tangible. The dogmatical theory of idealism is unavoidable, if we regard space as a property of things in themselves; for in that case it is, with all to which it serves as condition, a nonentity. I know I did - many times!  But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series--its parts existing together at the same time. What then are time and space? For, as space is the form of that intuition which we call external, and, without objects in space, no empirical representation could be given us, we can and ought to regard extended bodies in it as real.