The question is therefore significant especially from a nominalistic perspective, but it has deep ramifications also in other fields (e.g., in connection with a Whiteheadian conception of space according to which space itself contains no parts of lower dimensions such as points or boundary elements; see Forrest 1996a, Roeper 1997, and Cohn and Varzi 2003).
Rather, it is their status as representatives of a separate and overarching conception of space, a conception according to which space (like time) is said to bear an "absolute reality".
And what impact would this revised conception of space have on philosophical ideas about the bodies that inhabit space?
The first pillar consists in an alternative model, or conception, of space and time offered in conscious opposition to the Newtonian conception absolute space and time.
Kant is perfectly well aware of these details from the Scholium to the Principia, but he makes it clear in the Transcendental Aesthetic that he wishes to bracket questions concerning the motion of objects, because motion is an empirical concept, and the Aesthetic aims to articulate a purely a priori conception of space (see A 41/B 58; also MFNS, 4: 482).
For instance, after outlining his conception of space and time, Kant claims: "Those, however, who assert the absolute reality [absolute Realität] of space and time, whether they take it to be subsisting or only inhering, must themselves come into conflict with the principles [Principien] of experience" (A39/B56).
In general, Deleuze will locate the conditions of sensibility in an intensive conception of space and a virtual conception of time, which are necessarily actualized in a plurality of spaces and a complex rhythm of times (for instance, in the non-extended spaces and non-linear times of modern mathematics and physics).
