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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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The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects.

 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. Space is essentially one, and multiplicity in it, consequently the general notion of spaces, of this or that space, depends solely upon limitations. Inasmuch as all external relation, consequently all composition of substances, is possible only in space; the space, occupied by that which is composite, must consist of the same number of parts as is contained in the composite. Now to this presupposition, for which they can have no ground in experience, and which consequently is merely metaphysical, I oppose a transcendental demonstration, which it is true will not explain the difference in the filling up of spaces, but which nevertheless completely does away with the supposed necessity of the above-mentioned presupposition that we cannot explain the said difference otherwise than by the hypothesis of empty spaces. 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. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. For in the world of sense, that is, in space and time, every condition which we discover in our investigation of phenomena is itself conditioned; because sensuous objects are not things in themselves (in which case an absolutely unconditioned might be reached in the progress of cognition), but are merely empirical representations the conditions of which must always be found in intuition. Nevertheless, space is so conceived of, for all parts of space are equally capable of being produced to infinity. But the matter of phenomena, by which things are given in space and time, can be presented only in perception, a posteriorI. The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical.