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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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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.

 The constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the name of space. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)- for we can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis. This will guarantee that the e-mail they send out, with your name and address on it, will be prompt because they cannot advertise until they receive the report. Meanwhile, the Monadists have been subtle enough to escape from this difficulty, by presupposing intuition and the dynamical relation of substances as the condition of the possibility of space, instead of regarding space as the condition of the possibility of the objects of external intuition, that is, of bodies. Time and space are, therefore, two sources of knowledge, from which, a priori, various synthetical cognitions can be drawn. just in the same way did Plato, abandoning the world of sense because of the narrow limits it sets to the understanding, venture upon the wings of ideas beyond it, into the void space of pure intellect. If we listen to them, we shall find ourselves required to cogitate, in addition to the mathematical point, which is simple--not, however, a part, but a mere limit of space- physical points, which are indeed likewise simple, but possess the peculiar property, as parts of space, of filling it merely by their aggregation. If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding. Meanwhile, the Monadists have been subtle enough to escape from this difficulty, by presupposing intuition and the dynamical relation of substances as the condition of the possibility of space, instead of regarding space as the condition of the possibility of the objects of external intuition, that is, of bodies. It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience.