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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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Unfortunately, this is all too common of a Problem.

  There is an easy reason, why every thing contiguous to us, either in space or time, should be conceived with a peculiar force and vivacity, and excel every other object, in its influence on the imagination. Inasmuch as, be said, a simple existence cannot diminish, nor gradually lose portions of its being, and thus be by degrees reduced to nothing (for it possesses no parts, and therefore no multiplicity), between the moment in which it is, and the moment in which it is not, no time can be discovered--which is impossible. But when government has been established on this footing for some considerable time, and the separate interest, which we have in submission, has produced a separate sentiment of morality, the case is entirely altered, and a promise is no longer able to determine the particular magistrate since it is no longer considered as the foundation of government. 

The intercourse of sentiments, therefore, in society and conversation, makes us form some general inalterable standard, by which we may approve or disapprove of characters and manners.

 Nay she has sometimes such an influence, that she can stop our progress, even in the midst of our most profound reflections, and keep us from running on with all the consequences of any philosophical opinion. I cogitate therein only the successive progress from one moment to another, and hence, by means of the different portions of time and the addition of them, a determinate quantity of time is produced. For the original apperception relates to our internal sense (the complex of all representations), and indeed relates a priori to its form, that is to say, the relation of the manifold empirical consciousness in time. Now as time is only the form of intuition, consequently of objects as phenomena, that which in objects corresponds to sensation is the transcendental matter of all objects as things in themselves (Sachheit, reality). Though possession be stable, men may often reap but small advantage from it, while they are possessed of a greater quantity of any species of goods than they have occasion for, and at the same time suffer by the want of others.