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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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In that demonstration, it was taken for granted that the world is a thing in itself--given in its totality prior to all regress, and a determined position in space and time was denied to it--if it was not considered as occupying all time and all space.

 
As to the doctrine, that time is nothing but the manner, in which some real objects exist; we may observe, that it is liable to the same objections as the similar doctrine with regard to extension.
 For no cognition can contradict it, without losing at the same time all content, that is, losing all reference to an object, and therefore all truth. From these three relations we are apt to confound our ideas, and imagine we can form the idea of a time and duration, without any change or succession. For as the company of strangers is agreeable to us for a short time, by inlivening our thought; so the company of our relations and acquaintance must be peculiarly agreeable, because it has this effect in a greater degree, and is of more durable influence. 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. The last only are both exposed to the violence of others, and may be transferred without suffering any loss or alteration; while at the same time, there is not a sufficient quantity of them to supply every one's desires and necessities. (a) Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things.