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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 we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves.

 All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time. 
For this reason, it is possible to frame an architectonic of all human cognition, the formation of which, at the present time, considering the immense materials collected or to be found in the ruins of old systems, would not indeed be very difficult.
 The faculty of sensuous intuition is properly a receptivity--a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time--the pure forms of sensibility. Similar instances are still the first source of our idea of power or necessity; at the same time that they have no influence by their similarity either on each other, or on any external object. For example, a man who is young cannot at the same time be old; but the same man can very well be at one time young, and at another not young, that is, old. We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us. The comparison being the same, as when we reflect on the sentiments of others, must be attended with the same effects. In the mean time, we may content ourselves with observing, that the same love of order and uniformity, which arranges the books in a library, and the chairs in a parlour, contribute to the formation of society, and to the well-being of mankind, by modifying the general rule concerning the stability of possession.