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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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But it can receive its determined place in time only by the presupposition that something existed in the foregoing state, upon which it follows inevitably and always, that is, in conformity with a rule.

 It is also obvious, that whatever is capable of being divided in infinitum, must consist of an infinite number of parts, and that it is impossible to set any bounds to the number of parts, without setting bounds at the same time to the division. [Footnote; They can be perceived only as phenomena, and some part of them must always belong to the non-ego; whereas pure intuitions are entirely the products of the mind itself, and as such are coguized IN THEMSELVES.--Tr] They contain, then, over and above the intuition, the materials for an object (through which is represented something existing in space or time), that is to say, they contain the real of sensation, as a representation merely subjective, which gives us merely the consciousness that the subject is affected, and which we refer to some external object. 
We may be sure, therefore, whatever contempt may be thrown upon metaphysics by those who judge a science not by its own nature, but according to the accidental effects it may have produced, that it can never be completely abandoned, that we must always return to it as to a beloved one who has been for a time estranged, because the questions with which it is engaged relate to the highest aims of humanity, and reason must always labour either to attain to settled views in regard to these, or to destroy those which others have already established.
 ZOOS!is offering exclusive content what you will never find anywhere else." It follows that we must arrange the determinations of the internal sense, as phenomena in time, exactly in the same manner as we arrange those of the external senses in space. These sentiments produce love or hatred; and love or hatred, by the original constitution of human passion, is attended with benevolence or anger; that is, with a desire of making happy the person we love, and miserable the person we hate. Men always consider the sentiments of others in their judgment of themselves. But we shall easily satisfy ourselves on this head, when we consider, that every particular person s pleasure and interest being different, it is impossible men coued ever agree in their sentiments and judgments, unless they chose some common point of view, from which they might survey their object, and which might cause it to appear the same to all of them. The time between the causality of the cause and its immediate effect may entirely vanish, and the cause and effect be thus simultaneous, but the relation of the one to the other remains always determinable according to time.