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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 question then is, how from the same impression and the same idea we can form such different judgments concerning the same object, and at one time admire its bulk, and at another despise its littleness. It is true, men sometimes boast of a great entertainment, at which they have only been present; and by so small a relation convert their pleasure into pride: But however, this must in general be owned, that joy arises from a more inconsiderable relation than vanity, and that many things, which are too foreign to produce pride, are yet able to give us a delight and pleasure, The reason of the difference may be explained thus. I cogitate myself in behalf of a possible experience, at the same time making abstraction of all actual experience; and infer therefrom that I can be conscious of myself apart from experience and its empirical conditions. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. If, therefore, space (and time also) were not a mere form of your intuition, which contains conditions a priori, under which alone things can become external objects for you, and without which subjective conditions the objects are in themselves nothing, you could not construct any synthetical proposition whatsoever regarding external objects. The natural obligation to justice, viz, interest, has been fully explained; but as to the moral obligation, or the sentiment of right and wrong, it will first be requisite to examine the natural virtues, before we can give a full and satisfactory account of it. - A strong propensity or inclination alone, without any present impression, will sometimes cause a belief or opinion.
But, in answer to these objections, we may adduce the transcendental hypothesis that all life is properly intelligible, and not subject to changes of time, and that it neither began in birth, nor will end in death. This new concern becomes also a principle of union betwixt the parents and offspring, and forms a more numerous society; where the parents govern by the advantage of their superior strength and wisdom, and at the same time are restrained in the exercise of their authority by that natural affection, which they bear their children.