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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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If we add the condition to the conception, and say, "All things, as phenomena, that is, objects of sensuous intuition, are in time," then the proposition has its sound objective validity and universality a priorI. What we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses.

 A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. 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. On the other hand, the incompatibility of the parts of time in their real existence separates them in the imagination, and makes it more difficult for that faculty to trace any long succession or series of events. Consequently, the transcendental idea of the absolute totality of the series of the conditions of a given conditioned, relates merely to all past time. The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite. 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 a void time--preceding--is not an object of perception; but if we connect this beginning with objects which existed previously, and which continue to exist till the object in question in question begins to be, then the latter can only be a determination of the former as the permanent. There is another very decisive argument, which establishes the present doctrine concerning our ideas of space and time, and is founded only on that simple principle, that our ideas of them are compounded of parts, which are indivisible. For there is nothing more pernicious and more unworthy of a philosopher, than the vulgar appeal to a so-called adverse experience, which indeed would not have existed, if those institutions had been established at the proper time and in accordance with ideas; while, instead of this, conceptions, crude for the very reason that they have been drawn from experience, have marred and frustrated all our better views and intentions.