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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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Thus the restoring a man's goods to him is considered as virtuous, not because nature has annexed a certain sentiment of pleasure to such a conduct, with regard to the property of others, but because she has annexed that sentiment to such a conduct, with regard to those external objects, of which others have had the first or long possession, or which they have received by the consent of those, who have had first or long possession.

 It differs, however, in this respect from that of time, that the side of the conditioned is not in itself distinguishable from the side of the condition; and, consequently, regressus and progressus in space seem to be identical. In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. The distinction here signalized, subtle as it is, dates from the earliest times, and was long maintained. Consequently, even the perception of an object as phenomenon is possible only through the same synthetical unity of the manifold of the given sensuous intuition, through which the unity of the composition of the homogeneous manifold in the conception of a quantity is cogitated; that is to say, all phenomena are quantities, and extensive quantities, because as intuitions in space or time they must be represented by means of the same synthesis through which space and time themselves are determined. For we may observe, that there is a continual succession of perceptions in our mind; so that the idea of time being for ever present with us; when we consider a stedfast object at five-a-clock, and regard the same at six; we are apt to apply to it that idea in the same manner as if every moment were distinguished by a different position, or an alteration of the object. 
  • We find, that it has force sufficient to give us the strongest sentiments of approbation, when it operates alone, without the concurrence of any other principle; as in the cases of justice, allegiance, chastity, and good-manners.
 But there is so much similarity in the mode of employing the faculty of reason, whatever be the object to which it is applied, while, at the same time, its employment in the transcendental sphere is so essentially different in kind from every other, that, without the warning negative influence of a discipline specially directed to that end, the errors are unavoidable which spring from the unskillful employment of the methods which are originated by reason but which are out of place in this sphere. But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time. Space and time themselves, pure as these conceptions are from all that is empirical, and certain as it is that they are represented fully a priori in the mind, would be completely without objective validity, and without sense and significance, if their necessary use in the objects of experience were not shown.