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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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We attend, in the first argument, solely to the absolute totality of the series of conditions, the one of which determines the other in time, and thus arrive at a necessary unconditioned.

 (1) The cause and effect must be contiguous in space and time. We find, on the contrary, that civil laws punish this crime at the same age as any other, which is criminal, of itself, without our consent; that is, when the person is come to the full use of reason: Whereas to this crime they ought in justice to allow some intermediate time, in which a tacit consent at least might be supposed. Of this mutual complaisance I cannot give a more evident instance than in the doctrine of infinite divisibility, with the examination of which I shall begin this subject of the ideas of space and time. Besides the propensity to a gradual progression through the points of space and time, we have another peculiarity in our method of thinking, which concurs in producing this phaenomenon. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably. Custom and relation make us enter deeply into the sentiments of others; and whatever fortune we suppose to attend them, is rendered present to us by the imagination, and operates as if originally our own. And in an arithmetical operation, where both the truth and the assurance are of the same nature, as in the most profound algebraical problem, the pleasure is very inconsiderable, if rather it does not degenerate into pain: Which is an evident proof, that the satisfaction, which we sometimes receive from the discovery of truth, proceeds not from it, merely as such, but only as endowed with certain qualities.