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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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To time, therefore, which is itself unchangeable and permanent, corresponds that which in the phenomenon is unchangeable in existence, that is, substance, and it is only by it that the succession and coexistence of phenomena can be determined in regard to time.) That science can only be admitted to explain the phaenomena; though at the same time it must be confest, they are so clear of themselves, that there is but little occasion to employ it. The schema of substance is the permanence of the real in time; that is, the representation of it as a substratum of the empirical determination of time; a substratum which therefore remains, whilst all else changes. For in that case, we should lose altogether that which alone can represent the unity of time, to wit, the identity of the substratum, as that through which alone all change possesses complete and thorough unity. If we thought to free ourselves from the labour of these investigations by saying; "Experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a priori basis in the, understanding, or be rejected as a mere chimera. Thus space and time were the intelligible form of the connection of things (substances and their states) in themselves. The different degrees of their force and vivacity are, therefore, the only particulars, that distinguish them: And as this difference may be removed, in some measure, by a relation betwixt the impressions and ideas, it is no wonder an idea of a sentiment or passion, may by this means be inlivened as to become the very sentiment or passion. For reason is thus confined within her own peculiar province--the arrangement of ends or aims, which is at the same time the arrangement of nature; and, as a practical faculty, without limiting itself to the latter, it is justified in extending the former, and with it our own existence, beyond the boundaries of experience and life.