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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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For change does not affect time itself, but only the phenomena in time (just as coexistence cannot be regarded as a modus of time itself, seeing that in time no parts are coexistent, but all successive). And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions. We find by experience, that there is such a constancy in almost all the impressions of the senses, that their interruption produces no alteration on them, and hinders them not from returning the same in appearance and in situation as at their first existence. Secondly, Sounds, and tastes, and smelts, though commonly regarded by the mind as continued independent qualities, appear not to have any existence in extension, and consequently cannot appear to the senses as situated externally to the body. Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. The necessity of any action, whether of matter or of the mind, is not properly a quality in the agent, but in any thinking or intelligent being, who may consider the action, and consists in the determination of his thought to infer its existence from some preceding objects: As liberty or chance, on the other hand, is nothing but the want of that determination, and a certain looseness, which we feel in passing or not passing from the idea of one to that of the other. Now coexistence is the existence of the manifold in the same time. For what is contingent exists only under the condition of some other thing, which is its cause; and from this we must go on to conclude the existence of a cause which is not contingent, and which consequently exists necessarily and unconditionally.