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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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For in that case, this form of the inward intuition can be represented prior to the objects, and consequently a priorI. (b) Time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state.

 This right resembles very much that of present possession; but has rather a superior force, being seconded by the notions of glory and honour, which we ascribe to conquerors, instead of the sentiments of hatred and detestation, which attend usurpers. It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. As to the good or ill desert of virtue or vice, it is an evident consequence of the sentiments of pleasure or uneasiness. When an object is presented to us several times, but always with the same internal determinations (qualitas et quantitas), it, if an object of pure understanding, is always the same, not several things, but only one thing (numerica identitas); but if a phenomenon, we do not concern ourselves with comparing the conception of the thing with the conception of some other, but, although they may be in this respect perfectly the same, the difference of place at the same time is a sufficient ground for asserting the numerical difference of these objects (of sense). I immediately perceive, that they are contiguous in time and place, and that the object we call cause precedes the other we call effect. It is evident, that time or duration consists of different parts: For otherwise we coued not conceive a longer or shorter duration. 
Consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself.
 At the same time, we may attribute to this being infinite perfection--a perfection which necessarily transcends that which our knowledge of the order and design in the world authorize us to predicate of it. Here then it appears, that a certain and infallible power of enjoyment, without touch or some other sensible relation, often produces not property: And I farther observe, that a sensible relation, without any present power, is sometimes sufficient to give a title to any object.