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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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The schema of possibility is the accordance of the synthesis of different representations with the conditions of time in general (as, for example, opposites cannot exist together at the same time in the same thing, but only after each other), and is therefore the determination of the representation of a thing at any time.

 It is a property inseparable from time, and which in a manner constitutes its essence, that each of its parts succeeds another, and that none of them, however contiguous, can ever be co-existent. The intercourse of sentiments, therefore, in society and conversation, makes us form some general inalterable standard, by which we may approve or disapprove of characters and manners. We always follow the succession of time in placing our ideas, and from the consideration of any object pass more easily to that, which follows immediately after it, than to that which went before it. But, as the whole aim of this regulative principle was the discovery of a necessary and systematic unity in nature, we have, in so far as we attain this, to attribute our success to the idea of a Supreme Being; while, at the same time, we cannot, without involving ourselves in contradictions, overlook the general laws of nature, as it was in reference to them alone that this idea was employed. But so soon as I perceive or assume that in this succession there is a relation to a state antecedent, from which the representation follows in accordance with a rule, so soon do I represent something as an event, or as a thing that happens; in other words, I cognize an object to which I must assign a certain determinate position in time, which cannot be altered, because of the preceding state in the object. The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. 

Neither time, nor place, nor all the diversity of nature are able to produce any composition or change in its perfect simplicity and identity.

 According to this way of thinking, we ought not to receive as reasoning any of the observations we may make concerning identity, and the relations of time and .place; since in none of them the mind can go beyond what is immediately present to the senses, either to discover the real existence or the relations of objects. Sometimes the one, sometimes the other prevails, according to the disposition and character of the person.