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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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For the rest, this formal reality of time and space leaves the validity of our empirical knowledge unshaken; for our certainty in that respect is equally firm, whether these forms necessarily inhere in the things themselves, or only in our intuitions of them.

 In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible. [Footnote; They can be perceived only as phenomena, and some part of them must always belong to the non-ego; whereas pure intuitions are entirely the products of the mind itself, and as such are coguized IN THEMSELVES.--Tr] They contain, then, over and above the intuition, the materials for an object (through which is represented something existing in space or time), that is to say, they contain the real of sensation, as a representation merely subjective, which gives us merely the consciousness that the subject is affected, and which we refer to some external object. SECTION I. Of Space. SS 2. Metaphysical Exposition of this Conception. 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. SECTION I. Of Space. SS 2. Metaphysical Exposition of this Conception. 3000+ BOOKS AND REFERENCE ON CD ROM The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time. 
For as to the principles of transcendental aesthetic, according to which space and time are the conditions of the possibility of things as phenomena, as also the restriction of these principles, namely, that they cannot be applied to objects as things in themselves--these, of course, do not fall within the scope of our present inquiry.
 Every beginning is in time, and all limits to extension are in space. Accordingly we find in common life, that men are principally concerned about those objects, which are not much removed either in space or time, enjoying the present, and leaving what is afar off to the care of chance and fortune.