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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.

 
The same continued and uninterrupted Being may, therefore, be sometimes present to the mind, and sometimes absent from it, without any real or essential change in the Being itself.
 Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. The property of an object, when taken for something real, without any reference to morality, or the sentiments of the mind, is a quality perfectly insensible, and even inconceivable; nor can we form any distinct notion, either of its stability or translation. Locke, the follower of Aristotle in modern times, and Leibnitz of Plato (although he cannot be said to have imitated him in his mysticism), have not been able to bring this question to a settled conclusion. Thus upon a general view of the subject, there appear to be two questions of importance, which we may venture to recommend to the consideration of philosophers, Whether there be any thing to distinguish belief from the simple conception beside the feeling of sentiment? And, Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object? (a) Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things. Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to.