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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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That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. Here we must make a distinction betwixt those actions of animals, which are of a vulgar nature, and seem to be on a level with their common capacities, and those more extraordinary instances of sagacity, which they sometimes discover for their own preservation, and the propagation of their species. A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. Our memory presents us with a vast number of instances of perceptions perfectly resembling each other, that return at different distances of time, and after considerable interruptions. That faculty of the soul, which, of all others, is of the least consequence to the character, and has the least virtue or vice in its several degrees, at the same time, that it admits of a great variety of degrees, is the memory. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. Our general knowledge of human nature, our observation of the past history of mankind, our experience of present times; all these causes must induce us to open the door to exceptions, and must make us conclude, that we may resist the more violent effects of supreme power, without any crime or injustice. It would be absurd to say that anything in nature ought to be other than it is in the relations of time in which it stands; indeed, the ought, when we consider merely the course of nature, bas neither application nor meaning.