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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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There is another cause, which both contributes to the same effect, and proceeds from the same quality of the fancy, by which we are determined to trace the succession of time by a similar succession of ideas.

 Philosophical cognition does not possess this advantage, it being required to consider the general always in abstracto (by means of conceptions), while mathematics can always consider it in concreto (in an individual intuition), and at the same time by means of a priori representation, whereby all errors are rendered manifest to the senses. At the same time, all general propositions may be termed comparative principles. All this absurdity proceeds from our endeavouring to bestow a place on what is utterly incapable of it; and that endeavour again arises from our inclination to compleat an union, which is founded on causation, and a contiguity of time, by attributing to the objects a conjunction in place. 2) Thus, when I say that certain events occurred in past time, I merely assert the possibility of prolonging the chain of experience, from the present perception, upwards to the conditions that determine it according to time. Sometimes, too, we discover, or believe that we discover, that the ideas of reason did actually stand in a causal relation to certain actions of man; and that these actions have taken place because they were determined, not by empirical causes, but by the act of the will upon grounds of reason. The world has no beginning, and no limits in space, but is, in relation both to time and space, infinite. 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. However be may communicate his sentiments by such secret insinuations, and make them known with equal certainty as by the open discovery of them, it is certain that their influence is not equally strong and powerful.