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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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 We find them employing the expressions wisdom and care of nature, and divine wisdom, as synonymous--nay, in purely speculative discussions, preferring the former, because it does not carry the appearance of greater pretensions than such as we are entitled to make, and at the same time directs reason to its proper field of action--nature and her phenomena. The parts, into which the ideas of space and time resolve themselves, become at last indivisible; and these indivisible parts, being nothing in themselves, are inconceivable when not filled with something real and existent. For if in time we could never arrive at an end of division, and if each moment, as it succeeds another, were not perfectly single and indivisible, there would be an infinite number of co-existent moments, or parts of time; which I believe will be allowed to be an arrant contradiction. 

(That all phenomena in the succession of time are only changes, that is, a successive being and non-being of the determinations of substance, which is permanent; consequently that a being of substance itself which follows on the non-being thereof, or a non-being of substance which follows on the being thereof, in other words, that the origin or extinction of substance itself, is impossible--all this has been fully established in treating of the foregoing principle.

 We commonly consider ourselves as we appear in the eyes of others, and sympathize with the advantageous sentiments they entertain with regard to us. Nature is obstinate, and will not quit the field, however strongly attacked by reason; and at the same time reason is so clear in the point, that there is no possibility of disguising her. For this reason, it is possible to frame an architectonic of all human cognition, the formation of which, at the present time, considering the immense materials collected or to be found in the ruins of old systems, would not indeed be very difficult. This internal phenomenon cannot be admitted to be a self-subsisting thing; for its condition is time, and time cannot be the condition of a thing in itself.