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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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If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject.

 It is no astonishing reflection to consider, that the application of experimental philosophy to moral subjects should come after that to natural at the distance of above a whole century; since we find in fact, that there was about the same interval betwixt the origins of these sciences; and that reckoning from THALES to SOCRATES, the space of time is nearly equal to that betwixt, my Lord Bacon and some late philosophers [Mr. All the sentiments of approbation, which attend any particular species of objects, have a great resemblance to each other, though derived from different sources; and, on the other hand, those sentiments, when directed to different objects, are different to the feeling, though derived from the same source. The former admits that we can cognize by pure reason alone the existence of a Supreme Being, but at the same time maintains that our conception of this being is purely transcendental, and that all we can say of it is that it possesses all reality, without being able to define it more closely. To that principle, therefore, we are to ascribe the sentiment of approbation, which arises from the survey of all those virtues, that are useful to society, or to the person possessed of them. Our reputation, our character, our name are considerations of vast weight and importance; and even the other causes of pride; virtue, beauty and riches; have little influence, when not seconded by the opinions and sentiments of others. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. This illusion it is impossible to avoid, just as we cannot avoid perceiving that the sea appears to be higher at a distance than it is near the shore, because we see the former by means of higher rays than the latter, or, which is a still stronger case, as even the astronomer cannot prevent himself from seeing the moon larger at its rising than some time afterwards, although he is not deceived by this illusion. The ideas of space and time are therefore no separate or distinct ideas, but merely those of the manner or order, in which objects exist: Or in other words, it is impossible to conceive either a vacuum and extension without matter, or a time, when there was no succession or change in any real existence. 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.