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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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which we can decide any dispute concerning the time, when they acquire or lose a title to the name of identity.

 When we trace up the human understanding to its first principles, we find it to lead us into such sentiments, as seem to turn into ridicule all our past pains and industry, and to discourage us from future enquiries. 

We merely anticipate our own apprehension, the formal condition of which, inasmuch as it is itself to be found in the mind antecedently to all given phenomena, must certainly be capable of being cognized a priorI. Thus, as time contains the sensuous condition a priori of the possibility of a continuous progression of that which exists to that which follows it, the understanding, by virtue of the unity of apperception, contains the condition a priori of the possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, the former of which necessitate the sequence of the latter, and thereby render universally and for all time, and by consequence, objectively, valid the empirical cognition of the relations of time.

 But, at the same time, it marks out and defines both the external boundaries and the internal structure of this science. These sentiments are so rooted in our constitution and temper, that without entirely confounding the human mind by disease or madness, it is impossible to extirpate and destroy them. A transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception. It is happy, therefore, that nature breaks the force of all sceptical arguments in time, and keeps them from having any considerable influence on the understanding. It is, indeed, the common fate of human reason in speculation, to finish the imposing edifice of thought as rapidly as possible, and then for the first time to begin to examine whether the foundation is a solid one or no. 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.