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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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But not to lose time in examining, whether it is possible for our senses to deceive us, and represent our perceptions as distinct from ourselves, that is as external to and independent of us; let us consider whether they really do so, and whether this error proceeds from an immediate sensation, or from some other causes.

 Apart, then, from the only intuition possible for us, they have still less meaning than the pure sensuous forms, space and time, for through them an object is at least given, while a mode of connection of the manifold, when the intuition which alone gives the manifold is wanting, has no meaning at all. And as this determination of time is, always and in all its parts, a quantity, the perception produced is to be considered as a quantity which proceeds through all its degrees--no one of which is the smallest possible--from zero up to its determined degree. Now, a gradual transition from empirical consciousness to pure consciousness is possible, inasmuch as the real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space; consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition = 0 onwards up to a certain quantity of the sensation. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. There are, however, instances, in cases of less moment, wherein this immediate taste or sentiment produces our approbation. Empirical intuition is possible only through pure intuition (of space and time); consequently, what geometry affirms of the latter, is indisputably valid of the former. The same is the case with the internal intuition, not only because, in the internal intuition, the representation of the external senses constitutes the material with which the mind is occupied; but because time, in which we place, and which itself antecedes the consciousness of, these representations in experience, and which, as the formal condition of the mode according to which objects are placed in the mind, lies at the foundation of them, contains relations of the successive, the coexistent, and of that which always must be coexistent with succession, the permanent. In like manner, if I leave out the notion of time, in which something follows upon some other thing in conformity with a rule, I can find nothing in the pure category, except that there is a something of such a sort that from it a conclusion may be drawn as to the existence of some other thing. From these phenomena, as well as from many others, we may conclude, that time cannot make its appearance to the mind, either alone, or attended with a steady unchangeable object, but is always discovered some PERCEIVABLE succession of changeable objects.