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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 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.

 This appears very conspicuously with regard to time; where though it is evident we have no exact method of determining the proportions of parts, not even so exact as in extension, yet the various corrections of our measures, and their different degrees of exactness, have given as an obscure and implicit notion of a perfect and entire equality. 

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 At the same time, there is still much room for improvement in the exposition of the doctrines contained in this work. All the sentiments of approbation, which attend any particular species of objects, have a great resemblance to each other, though derived from different sources; and, on the other hand, those sentiments, when directed to different objects, are different to the feeling, though derived from the same source. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. But as it is supposed to be contradictory to reason, it gradually diminishes the force of that governing power and its own at the same time; till at last they both vanish away into nothing, by a regulax and just diminution. Under what obligation do I lie of making such an abuse of time? And to what end can it serve either for the service of mankind, or for my own private interest? No: If I must be a fool, as all those who reason or believe any thing certainly are, my follies shall at least be natural and agreeable. The latter has, indeed, this advantage, that the representations of space and time do not come in their way when they wish to judge of objects, not as phenomena, but merely in their relation to the understanding.