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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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The time between the causality of the cause and its immediate effect may entirely vanish, and the cause and effect be thus simultaneous, but the relation of the one to the other remains always determinable according to time.

 This fiction of the imagination almost universally takes place; and it is by means of it, that a single object, placd before us, and surveyd for any time without our discovering in it any interruption or variation, is able to give us a notion of identity. 

the thing leaves, and the second determines the state into which the thing Both moments, then, are limitations of the time of a change, consequently of the intermediate state between both, and as such they belong to the total of the change.

 Herein consists, therefore, the transcendental ideality of time, according to which, if we abstract the subjective conditions of sensuous intuition, it is nothing, and cannot be reckoned as subsisting or inhering in objects as things in themselves, independently of its relation to our intuition. Get a FREE copy of KNEE DEEP IN CUM with your next purchase!!!!!!!" We must now consider three phaenomena, which seem to be, in a manner, the reverse of these: Why a very great distance encreases our esteem and admiration for an object; Why such a distance in time encreases it more than that in space: And a distance in past time more than that in future. For exampkle, I may compute the light of the sun, and say that its quantity is a certain number of times greater than that of the moon. Herein consists, therefore, the transcendental ideality of time, according to which, if we abstract the subjective conditions of sensuous intuition, it is nothing, and cannot be reckoned as subsisting or inhering in objects as things in themselves, independently of its relation to our intuition. Accordingly, to cogitate the world, which fills all spaces, as a whole, the successive synthesis of the parts of an infinite world must be looked upon as completed, that is to say, an infinite time must be regarded as having elapsed in the enumeration of all co-existing things; which is impossible. But the matter of phenomena, by which things are given in space and time, can be presented only in perception, a posteriorI. The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical.