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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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If then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as I cannot arrive at the succeeding except through the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former determine their existence in time, that is to say, establish it according to a rule. For, as regards the subterfuge adopted by those who endeavour to evade the consequence--that, if the world is limited as to space and time, the infinite void must determine the existence of actual things in regard to their dimensions--it arises solely from the fact that instead of a sensuous world, an intelligible world--of which nothing is known--is cogitated; instead of a real beginning (an existence, which is preceded by a period in which nothing exists), an existence which presupposes no other condition than that of time; and, instead of limits of extension, boundaries of the universe. Increased Sales Guaranteed for Less - The interest in both is of the very same kind: It is general, avowed, and prevails in all times and places. It has therefore empirical principles, although, at the same time, it is in so far general, that it applies to the exercise of the understanding, without regard to the difference of objects. Nothing that concerns them is indifferent to us; and as this correspondence of sentiments is the natural attendant of love, it readily produces that affection. It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. From this it is clear also that the representation of time is itself an intuition, because all its relations can be expressed in an external intuition. 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.