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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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ARBITRIO AUTEM JUDICIS, UT IPSE AESTIMET QUALE CUJUSQUE FRUMENTUM FUERIT. Inst.Lib. Il Tit. i.Sect 28.

 Sometimes scurrility is less displeasing than delicate satire, because it revenges us in a manner for the injury at the very time it is committed, by affording us a just reason to blame and contemn the person, who injures us. 

As, during these labours, I have advanced pretty far in years this month I reach my sixty-fourth year--it will be necessary for me to economize time, if I am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in confirmation of the correctness of the principles established in this Critique of Pure Reason, both speculative and practical; and I must, therefore, leave the task of clearing up the obscurities of the present work--inevitable, perhaps, at the outset--as well as, the defence of the whole, to those deserving men, who have made my system their own.

 But space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them. Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. It is not solely in poetry and music, we must follow our taste and sentiment, but likewise in philosophy. It is an established maxim both in natural and moral philosophy, that an object, which exists for any time in its full perfection without producing another, is not its sole cause; but is assisted by some other principle, which pushes it from its state of inactivity, and makes it exert that energy, of which it was secretly possest.