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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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And precisely because this internal intuition presents to us no shape or form, we endeavour to supply this want by analogies, and represent the course of time by a line progressing to infinity, the content of which constitutes a series which is only of one dimension; and we conclude from the properties of this line as to all the properties of time, with this single exception, that the parts of the line are coexistent, whilst those of time are successive.

 Add to this, that though pride, or self-applause, be sometimes disagreeable to others, it is always agreeable to ourselves; as on the other hand, modesty, though it gives pleasure to every one, who observes it, produces often uneasiness in the person endowed with it. These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. the thing leaves, and the second determines the state into which the thing Both moments, then, are limitations of the time of a change, consequently of the intermediate state between both, and as such they belong to the total of the change. In like manner, transcendental aesthetic cannot number the conception of change among its data a priori; for time itself does not change, but only something which is in time. For, in the contrary case, it would be limited by a void time on the one hand, and by a void space on the other. However extraordinary these sentiments may appear, I think it fruitless to trouble myself with any farther enquiry or reasoning upon the subject, but shall repose myself on them as on established maxims. By this reflection we correct those sentiments of blame, which so naturally arise upon any opposition. At the same time, there must be some source of positive cognitions which belong to the domain of pure reason and which become the causes of error only from our mistaking their true character, while they form the goal towards which reason continually strives. On the contrary, I believe that it must have remained long--chiefly among the Egyptians--in the stage of blind groping after its true aims and destination, and that it was revolutionized by the happy idea of one man, who struck out and determined for all time the path which this science must follow, and which admits of an indefinite advancement.