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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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At present, as all methods, according to the general persuasion, have been tried in vain, there reigns nought but weariness and complete indifferentism--the mother of chaos and night in the scientific world, but at the same time the source of, or at least the prelude to, the re-creation and reinstallation of a science, when it has fallen into confusion, obscurity, and disuse from ill directed effort.

 Time and space are, therefore, two sources of knowledge, from which, a priori, various synthetical cognitions can be drawn. By what fiction we apply the idea of time, even to what is unchangeable, and suppose, as is common, that duration is a measure of rest as well as of motion, we shall consider [Sect 5.] afterwards. We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priorI. These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding. We naturally judge of every thing by comparison; and since in considering the fate of kingdoms and republics, we embrace a long extent of time, a small duration has not in this case a like influence on our sentiments, as when we consider any other object. The internal sense, by means of which the mind contemplates itself or its internal state, gives, indeed, no intuition of the soul as an object; yet there is nevertheless a determinate form, under which alone the contemplation of our internal state is possible, so that all which relates to the inward determinations of the mind is represented in relations of time. 
Let me ask you this...which is worse:
 One thinks he acquires a right to a horse, or a suit of cloaths, in a very short time; but a century is scarce sufficient to establish any new government, or remove all scruples in the minds of the subjects concerning it. At the same time we may learn the reason, why geometry falls of evidence in this single point, while all its other reasonings command our fullest assent and approbation. On the other hand, when we turn our thought to a future object, our fancy flows along the stream of time, and arrives at the object by an order, which seems most natural, passing always from one point of time to that which is immediately posterior to it. Several particular cases, the certainty of which is beyond doubt, are then taken and examined, for the purpose of discovering whether the rule is applicable to them; and if it appears that all the particular cases which can be collected follow from the rule, its universality is inferred, and at the same time, all the causes which have not, or cannot be presented to our observation, are concluded to be of the same character with those which we have observed.