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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.

Don't believe it?

The first is the problematical idealism of Descartes, who admits the undoubted certainty of only one empirical assertion (assertio), to wit, "I am." The second is the dogmatical idealism of Berkeley, who maintains that space, together with all the objects of which it is the inseparable condition, is a thing which is in itself impossible, and that consequently the objects in space are mere products of the imagination. Space and time are the pure forms thereof; sensation the matter. On the other hand, these very conditions (space and time) embarrass them greatly, when the understanding endeavours to pass the limits of that sphere. SECT. III. OF THE OTHER QUALITIES OF OUR IDEA OF SPACE AND TIME.

But if it is a phenomenon in space, it has a place not merely in the understanding (among conceptions), but also in sensuous external intuition (in space), and in this case, the physical locale is a matter of indifference in regard to the internal determinations of things, and one place, B, may contain a thing which is perfectly similar and equal to another in a place, A, just as well as if the two things were in every respect different from each other.

The conception of a cubic foot of space, however I may think it, is in itself completely identical.
At the same time, how "I who think" is distinct from the "I" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, I am able to say; "I, as an intelligence and thinking subject, cognize myself as an object thought, so far as I am, moreover, given to myself in intuition--only, like other phenomena, not as I am in myself, and as considered by the understanding, but merely as I appear"--is a question that has in it neither more nor less difficulty than the question--"How can I be an object to myself?" or this--"How I can be an object of my own intuition and internal perceptions?" But that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our internal perceptions from the changes which we perceive in outward things.
We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us. In order to construct the table of ideas in correspondence with the table of categories, we take first the two primitive quanta of all our intuitions, time and space.