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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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But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time.

 It follows that we must arrange the determinations of the internal sense, as phenomena in time, exactly in the same manner as we arrange those of the external senses in space. (That all phenomena in the succession of time are only changes, that is, a successive being and non-being of the determinations of substance, which is permanent; consequently that a being of substance itself which follows on the non-being thereof, or a non-being of substance which follows on the being thereof, in other words, that the origin or extinction of substance itself, is impossible--all this has been fully established in treating of the foregoing principle. At the same time, we may attribute to this being infinite perfection--a perfection which necessarily transcends that which our knowledge of the order and design in the world authorize us to predicate of it. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably. 
Thus one part of the preceding system, concerning the relations of ideas is a sufficient proof of the other, concerning that of impressions; and is itself so evidently founded on experience, that it would be lost time to endeavour farther to prove it.
 Time, no doubt, is something real, that is, it is the real form of our internal intuition. 4th. This philosopher's celebrated doctrine of space and time, in which he intellectualized these forms of sensibility, originated in the same delusion of transcendental reflection. It is also obvious, that whatever is capable of being divided in infinitum, must consist of an infinite number of parts, and that it is impossible to set any bounds to the number of parts, without setting bounds at the same time to the division. It is, indeed, the common fate of human reason in speculation, to finish the imposing edifice of thought as rapidly as possible, and then for the first time to begin to examine whether the foundation is a solid one or no.