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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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For all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time, wherein they change." It may, probably, be urged in opposition to this proof that, after all, I am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain whether anything corresponding to this representation does or does not exist externally to me.

 The opposition of these two consists therefore in the difference of one and the same time, as a time filled or a time empty. Nay, more, this intellectual series is not tied to any sensuous conditions; and is therefore free from the condition of time, which requires it spontaneously to begin its causality in time. This is true of time also. 

However be may communicate his sentiments by such secret insinuations, and make them known with equal certainty as by the open discovery of them, it is certain that their influence is not equally strong and powerful.

 If we were to attribute succession to time itself, we should be obliged to cogitate another time, in which this succession would be possible. Now as every thing, that is contiguous to us, either in space or time, strikes upon us with such an idea, it has a proportional effect on the will and passions, and commonly operates with more force than any object, that lies in a more distant and obscure light. (c) Time is the formal condition a priori of all phenomena whatsoever. When the object is past, the progression of the thought in passing to it from the present is contrary to nature, as proceeding from one point of time to that which is preceding, and from that to another preceding, in opposition to the natural course of the succession. The internal sense, by means of which the mind contemplates itself or its internal state, gives, indeed, no intuition of the soul as an object; yet there is nevertheless a determinate form, under which alone the contemplation of our internal state is possible, so that all which relates to the inward determinations of the mind is represented in relations of time.