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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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Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection.

 Time, no doubt, is something real, that is, it is the real form of our internal intuition. 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. 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. 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. I have observed, with pleasure and thankfulness, in the pages of various reviews and treatises, that the spirit of profound and thorough investigation is not extinct in Germany, though it may have been overborne and silenced for a time by the fashionable tone of a licence in thinking, which gives itself the airs of genius, and that the difficulties which beset the paths of criticism have not prevented energetic and acute thinkers from making themselves masters of the science of pure reason to which these paths conduct--a science which is not popular, but scholastic in its character, and which alone can hope for a lasting existence or possess an abiding value. There is a sentiment of esteem and approbation, which may be excited, in some degree, by any faculty of the mind, in its perfect state and condition; and to account for this sentiment is the business of Philosophers. The examination of this I reserve for the following book; and in the mean time I shall endeavour to show, that my system maintains its ground upon either of these hypotheses; which will be a strong proof of its solidity. On the contrary, when we compare the sentiments of others to our own, we feel a sensation directly opposite to the original one, viz.