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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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On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself.

 In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. 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. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time. But space considered in itself contains nothing movable, consequently motion must be something which is found in space only through experience-- in other words, an empirical datum. Nothing further is necessary, then, for the solution of the first cosmological problem, than to decide, whether, in the regress to the unconditioned quantity of the universe (as regards space and time), this never limited ascent ought to be called a regressus in infinitum or indefinitum. 
But to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition.
 A conception of space and time as quanta may be presented a priori in intuition, that is, constructed, either alone with their quality (figure), or as pure quantity (the mere synthesis of the homogeneous), by means of number. If, then, we suppose an object of a non-sensuous intuition to be given we can in that case represent it by all those predicates which are implied in the presupposition that nothing appertaining to sensuous intuition belongs to it; for example, that it is not extended, or in space; that its duration is not time; that in it no change (the effect of the determinations in time) is to be met with, and so on. [*Footnote; Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. UNIVERSITY DIPLOMAS