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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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Now, as everything real that occupies a space, contains a manifold the parts of which are external to each other, and is consequently composite--and a real composite, not of accidents (for these cannot exist external to each other apart from substance), but of substances--it follows that the simple must be a substantial composite, which is self-contradictory.

 Our internal impressions are our passions, emotions, desires and aversions; none of which, I believe, will ever be asserted to be the model, from which the idea of space is derived. Without having recourse to metaphysics, any one may easily observe, that space or extension consists of a number of co-existent parts disposed in a certain order, and capable of being at once present to the sight or feeling. But such a relation, and consequently the limitation of the world by void space, is nothing. 
  • 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.
 C L I C K H E R E N O W! F R E E D E T A I L S! T I M E I S L I M I T E D!!  (a) Space does not represent any property of objects as things in themselves, nor does it represent them in their relations to each other; in other words, space does not represent to us any determination of objects such as attaches to the objects themselves, and would remain, even though all subjective conditions of the intuition were abstracted. In the first place, it is evident that both present us, with very many apodeictic and synthetic propositions a priori, but especially space--and for this reason we shall prefer it for investigation at present. 

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.

 Of this we find a striking example in the cognitions of space and its relations, which form the foundation of pure mathematics. 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.