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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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But, in answer to these objections, we may adduce the transcendental hypothesis that all life is properly intelligible, and not subject to changes of time, and that it neither began in birth, nor will end in death. The conception of quantity cannot be explained except by saying that it is the determination of a thing whereby it can be cogitated how many times one is placed in it. It follows, that this "I" has not any predicate of intuition, which, in its character of permanence, could serve as correlate to the determination of time in the internal sense--in the same way as impenetrability is the correlate of matter as an empirical intuition. But as the parts of space are not subordinated, but co-ordinated to each other, one part cannot be the condition of the possibility of the other; and space is not in itself, like time, a series. Is it an impression of sensation or of reflection? Is it pleasant, or painful, or indifferent? I Does it attend us at all times, or does it only return at intervals? If at intervals, at what times principally does it return, and by what causes is it produced? Herein consists, therefore, the transcendental ideality of time, according to which, if we abstract the subjective conditions of sensuous intuition, it is nothing, and cannot be reckoned as subsisting or inhering in objects as things in themselves, independently of its relation to our intuition. For we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question; "What are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world.