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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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Until that time, we cannot learn philosophy--it does not exist; if it does, where is it, who possesses it, and how shall we know it?

 But though it be impossible to shew the impression, from which the idea of time without a changeable existence is derived; yet we can easily point out those appearances, which make us fancy we have that idea. It is only when a character is considered in general, without reference to our particular interest, that it causes such a feeling or sentiment, as denominates it morally good or evil. If with the intellectual consciousness of my existence, in the representation; I am, which accompanies all my judgements, and all the operations of my understanding, I could, at the same time, connect a determination of my existence by intellectual intuition, then the consciousness of a relation to something external to me would not be necessary. It is this latter principle, which peoples the world, and brings us acquainted with such existences, as by their removal in time and place, lie beyond the reach of the senses and memory. The causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena. Five notes played on a flute give us the impression and idea of time; though time be not a sixth impression, which presents itself to the hearing or any other of the senses. In consequence of this opinion, we frequently see them imagine such persons to be their natural rulers, as are at that time deprived of all power and authority, and whom no man, however foolish, would voluntarily chuse; and this merely because they are in that line, which ruled before, and in that degree of it, which used to succeed; though perhaps in so distant a period, that scarce any man alive coued ever have given any promise of obedience. It is clear that objective significancy cannot consist in a relation to another representation (of that which we desire to term object), for in that case the question again arises; "How does this other representation go out of itself, and obtain objective significancy over and above the subjective, which is proper to it, as a determination of a state of mind?" If we try to discover what sort of new property the relation to an object gives to our subjective representations, and what new importance they thereby receive, we shall find that this relation has no other effect than that of rendering necessary the connection of our representations in a certain manner, and of subjecting them to a rule; and that conversely, it is only because a certain order is necessary in the relations of time of our representations, that objective significancy is ascribed to them. For we have dispelled the ambiguity which attached to the transcendental conceptions of reason, from their being commonly mixed up with other conceptions in the systems of philosophers, and not properly distinguished from the conceptions of the understanding; we have exposed their origin and, thereby, at the same time their determinate number, and presented them in a systematic connection, and have thus marked out and enclosed a definite sphere for pure reason. CLICK HERE