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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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On the other hand, the same concern for our interest makes us feel a pain in the pleasure, and a pleasure in the pain of a rival; and in short the same contrariety of sentiments as arises from comparison and malice. The same reasoning will prove, that the indivisible moments of time must be filled with some real object or existence, whose succession forms the duration, and makes it be conceivable by the mind. 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. The difficulty which lies in the execution of this task consists, as is well known, in the presupposed heterogeneity of the object of the internal sense (the soul) and the objects of the external senses; inasmuch as the formal condition of the intuition of the one is time, and of that of the other space also. And it is easy to observe, that whoever is elevated, after this manner, above the rest of mankind, must excite in us the sentiments of esteem and approbation. Where friendship appears in very signal instances, my heart catches the same passion, and is warmed by those warm sentiments, that display themselves before me. If I say; "A man who is ignorant is not learned," the condition "at the same time" must be added, for he who is at one time ignorant, may at another be learned. They will, at the same time, explain to us many other things by the way--for example, the fiery zeal on the one side and the cold maintenance of their cause on the other; why the one party has met with the warmest approbations, and the other has always been repulsed by irreconcilable prejudices. For, as regards the subterfuge adopted by those who endeavour to evade the consequence--that, if the world is limited as to space and time, the infinite void must determine the existence of actual things in regard to their dimensions--it arises solely from the fact that instead of a sensuous world, an intelligible world--of which nothing is known--is cogitated; instead of a real beginning (an existence, which is preceded by a period in which nothing exists), an existence which presupposes no other condition than that of time; and, instead of limits of extension, boundaries of the universe.