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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 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.

 It follows, that this "I" has not any predicate of intuition, which, in its character of permanence, could serve as correlate to the determination of time in the internal sense--in the same way as impenetrability is the correlate of matter as an empirical intuition. Between two moments there is always a certain time, and between two states existing in these moments there is always a difference having a certain quantity (for all parts of phenomena are in their turn quantities). 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. For time cannot be any determination of outward phenomena. 

PART II. OF THE IDEAS OF SPACE AND TIME,

 And as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of time. The distinction of moral good and evil is founded on the pleasure or pain, which results from the view of any sentiment, or character; and as that pleasure or pain cannot be unknown to the person who feels it, it follows [Footnote 22], that there is just so much vice or virtue in any character, as every one places in it, and that it is impossible in this particular we can ever be mistaken. I should then be unable to assert, with regard to one and the same being, e.g., the human soul, that its will is free, and yet, at the same time, subject to natural necessity, that is, not free, without falling into a palpable contradiction, for in both propositions I should take the soul in the same signification, as a thing in general, as a thing in itself--as, without previous criticism, I could not but take it. 
  • But it is evident that since, in the case of such a criterion, we make abstraction of all the content of a cognition (that is, of all relation to its object), and truth relates precisely to this content, it must be utterly absurd to ask for a mark of the truth of this content of cognition; and that, accordingly, a sufficient, and at the same time universal, test of truth cannot possibly be found.
 You never confront the debtor.