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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 all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time.

 Thus the principle of individuation is nothing but the INVARIABLENESS and UNINTERRUPTEDNESS of any object, thro a supposd variation of time, by which the mind can trace it in the different periods of its existence, without any break of the view, and without being obligd to form the idea of multiplicity or number. Here the person that forgets receives at first all the ideas from the discourse of the other, with the same circumstances of time and place; though he considers them as mere fictions of the imagination. Besides the propensity to a gradual progression through the points of space and time, we have another peculiarity in our method of thinking, which concurs in producing this phaenomenon. In a little time, custom and habit operating on the tender minds of the children, makes them sensible of the advantages, which they may reap from society, as well as fashions them by degrees for it, by rubbing off those rough corners and untoward affections, which prevent their coalition. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules. Reverses aging while burning fat, without dieting or exercise For as to the principles of transcendental aesthetic, according to which space and time are the conditions of the possibility of things as phenomena, as also the restriction of these principles, namely, that they cannot be applied to objects as things in themselves--these, of course, do not fall within the scope of our present inquiry.