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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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Time is in itself a series (and the formal condition of all series), and hence, in relation to a given present, we must distinguish a priori in it the antecedentia as conditions (time past) from the consequentia (time future).

 He who would derive from experience the conceptions of virtue, who would make (as many have really done) that, which at best can but serve as an imperfectly illustrative example, a model for or the formation of a perfectly adequate idea on the subject, would in fact transform virtue into a nonentity changeable according to time and circumstance and utterly incapable of being employed as a rule. 4. Time is not a discursive, or as it is called, general conception, but a pure form of the sensuous intuition. For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. 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 the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. We commonly consider ourselves as we appear in the eyes of others, and sympathize with the advantageous sentiments they entertain with regard to us. 
When from the present instant we consider two points of time equally distant in the future and in the past, it is evident, that, abstractedly considered, their relation to the present is almost equal.