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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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The only point in this argument that may appear open to suspicion is that this rational belief presupposes the existence of moral sentiments. On the other hand, the incompatibility of the parts of time in their real existence separates them in the imagination, and makes it more difficult for that faculty to trace any long succession or series of events. Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to. Thus, the relation of phenomena (as possible perceptions), according to which that which happens is, as to its existence, necessarily determined in time by something which antecedes, in conformity with a rule--in other words, the relation of cause and effect--is the condition of the objective validity of our empirical judgements in regard to the sequence of perceptions, consequently of their empirical truth, and therefore of experience. Until that time, we cannot learn philosophy--it does not exist; if it does, where is it, who possesses it, and how shall we know it? In a little time, custom and habit operating on the tender minds of the children, makes them sensible of the advantages, which they may reap from society, as well as fashions them by degrees for it, by rubbing off those rough corners and untoward affections, which prevent their coalition. Hence it follows that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time.