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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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Inasmuch as, be said, a simple existence cannot diminish, nor gradually lose portions of its being, and thus be by degrees reduced to nothing (for it possesses no parts, and therefore no multiplicity), between the moment in which it is, and the moment in which it is not, no time can be discovered--which is impossible.

 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. 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. 
  • The causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena.
 Add to this, that though pride, or self-applause, be sometimes disagreeable to others, it is always agreeable to ourselves; as on the other hand, modesty, though it gives pleasure to every one, who observes it, produces often uneasiness in the person endowed with it. All phenomena contain, as regards their form, an intuition in space and time, which lies a priori at the foundation of all without exception. Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. it does not make its appearance at a certain time, for the purpose of producing an effect. For having found, that such tendencies have force enough to produce the strongest sentiment of morals, we can never reasonably, in these cases, look for any other cause of approbation or blame; it being an inviolable maxim in philosophy, that where any particular cause is sufficient for an effect, we ought to rest satisfied with it, and ought not to multiply causes without necessity.