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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 supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time.

 
For all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time, wherein they change." It may, probably, be urged in opposition to this proof that, after all, I am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain whether anything corresponding to this representation does or does not exist externally to me.
 By this means the sentiments of honour may take root in their tender minds, and acquire such firmness and solidity, that they may fall little short of those principles, which are the most essential to our natures, and the most deeply radicated in our internal constitution. After it is once established by these conventions, it is naturally attended with a strong sentiment of morals; which can proceed from nothing but our sympathy with the interests of society. There is no passion of the human mind but what may arise from poetry; though at the same time the feelings of the passions are very different when excited by poetical fictions, from what they are when they are from belief and reality. We find them employing the expressions wisdom and care of nature, and divine wisdom, as synonymous--nay, in purely speculative discussions, preferring the former, because it does not carry the appearance of greater pretensions than such as we are entitled to make, and at the same time directs reason to its proper field of action--nature and her phenomena. Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it. But when once it has that tendency, we naturally approve of it; and if we did not so, it is impossible any combination or convention coued ever produce that sentiment. It is only when a character is considered in general, without reference to our particular interest, that it causes such a feeling or sentiment, as denominates it morally good or evil. It is only in time that it is possible to meet with two contradictorily opposed determinations in one thing, that is, after each other.