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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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It follows from what we have said that we are not justified in declaring the world to be infinite in space, or as regards past time.

 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. Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. Motion as an act of the subject (not as a determination of an object),* consequently the synthesis of the manifold in space, if we make abstraction of space and attend merely to the act by which we determine the internal sense according to its form, is that which produces the conception of succession. 

But the same is the case with this law as with other pure a priori representations (e.g., space and time), which we can draw in perfect clearness and completeness from experience, only because we had already placed them therein, and by that means, and by that alone, had rendered experience possible.

 It is therefore from the human point of view only that we can speak of space, extended objects, etc. This synthesis is pure when the diversity is not given empirically but a priori (as that in space and time). Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. We cannot cogitate a geometrical line without drawing it in thought, nor a circle without describing it, nor represent the three dimensions of space without drawing three lines from the same point perpendicular to one another. But, the assertion on the other band that when all composition in matter is annihilated in thought, nothing remains, does not seem to harmonize with the conception of substance, which must be properly the subject of all composition and must remain, even after the conjunction of its attributes in space- which constituted a body--is annihilated in thought.