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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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Now as sensation in itself is not an objective representation, and in it is to be found neither the intuition of space nor of time, it cannot possess any extensive quantity, and yet there does belong to it a quantity (and that by means of its apprehension, in which empirical consciousness can within a certain time rise from nothing = 0 up to its given amount), consequently an intensive quantity.

 I am accustomed to hear such a sound, and see such an object in motion at the same time. It is impossible a man can at the same time be both proud and humble; and where he has different reasons for these passions, as frequently happens, the passions either take place alternately; or if they encounter, the one annihilates the other, as far as its strength goes, and the remainder only of that, which is superior, continues to operate upon the mind. At the same time, any one desirous of ignoring, in mere speculation, these dogmatical propositions, need not for that reason be accused of denying them.] Consequently, every transition from one state into another is always effected in a time contained between two moments, of which the first determines the state which leaves, and the second determines the state into the thing passes. There is something very inexplicable in this variation of our feelings; but it is what we have experience of with regard to all our passions and sentiments. And as the inferences of which this dialectic is the parent are not only deceitful, but naturally possess a profound interest for humanity, it was advisable at the same time, to give a full account of the momenta of this dialectical procedure, and to deposit it in the archives of human reason, as a warning to all future metaphysicians to avoid these causes of speculative error. By this means there arises a kind of contrariety in our method of thinking, from the different points of view, in which we survey the object, and from the nearness or remoteness of those instants of time, which we compare together. But how and by what can we fix and determine this point of time, unless by that which already exists?