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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.

But motion at one time, and rest at another time, are not contradictorily opposed to each other.

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.
Now as time is composed of parts, that are not coexistent: an unchangeable object, since it produces none but coexistent impressions, produces none that can give us the idea of time; and consequently that idea must be derived from a succession of changeable objects, and time in its first appearance can never be severed from such a succession. Hot teen lesbians." Perhaps, therefore, it may be concluded from the precedent reasoning, that the evidence of all ancient history must now be lost; or at least, will be lost in time, as the chain of causes encreases, and runs on to a greater length.
The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted.
Time, therefore, is not to be regarded as an object, but as the mode of representation of myself as an object. Consciousness, therefore, is so constituted that, inasmuch as the thinking subject is at the same time its own object, it cannot divide itself--although it can divide its inhering determinations.

Nevertheless, the recognition of this rule, as a condition of the synthetical unity of phenomena in time, was the ground of experience itself and consequently preceded it a priorI. It is now our duty to show by an example that we never, even in experience, attribute to an object the notion of succession or effect (of an event--that is, the happening of something that did not exist before), and distinguish it from the subjective succession of apprehension, unless when a rule lies at the foundation, which compels us to observe this order of perception in preference to any other, and that, indeed, it is this necessity which first renders possible the representation of a succession in the object.