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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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Nothing invigorates and exalts the mind equally with pride and vanity; though at the same time love or tenderness is rather found to weaken and infeeble it. But though its decisions concerning these proportions be sometimes infallible, they are not always so; nor are our judgments of this kind more exempt from doubt and error than those on any other subject. I cogitate myself in behalf of a possible experience, at the same time making abstraction of all actual experience; and infer therefrom that I can be conscious of myself apart from experience and its empirical conditions. We cannot even cogitate time, unless, in drawing a straight line (which is to serve as the external figurative representation of time), we fix our attention on the act of the synthesis of the manifold, whereby we determine successively the internal sense, and thus attend also to the succession of this determination. First, We may learn from the foregoing, doctrine, that all causes are of the same kind, and that in particular there is no foundation for that distinction, which we sometimes make betwixt efficient causes and causes sine qua non; or betwixt efficient causes, and formal, and material, and exemplary, and final causes. You never can find it, till you turn your reflection into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. In reflecting on any action, which I am to perform a twelve-month hence, I always resolve to prefer the greater good, whether at that time it will be more contiguous or remote; nor does any difference in that particular make a difference in my present intentions and resolutions. In the latter case, as an order or determination inherent in things themselves, it could not be antecedent to things, as their condition, nor discerned or intuited by means of synthetical propositions a priorI. But all this is quite possible when we regard time as merely the subjective condition under which all our intuitions take place. Here the person that forgets receives at first all the ideas from the discourse of the other, with the same circumstances of time and place; though he considers them as mere fictions of the imagination.