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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.

When we fix our thought on any object, and suppose it to continue the same for some time; it is evident we suppose the change to lie only in the time, and never exert ourselves to produce any new image or idea of the object.

It is certain a man of solid sense and long experience ought to have, and usually has, a greater assurance in his opinions, than one that is foolish and ignorant, and that our sentiments have different degrees of authority, even with ourselves, in proportion to the degrees of our reason and experience. In a little time, custom and habit operating on the tender minds of the children, makes them sensible of the advantages, which they may reap from society, as well as fashions them by degrees for it, by rubbing off those rough corners and untoward affections, which prevent their coalition. This appears very conspicuously with regard to time; where though it is evident we have no exact method of determining the proportions of parts, not even so exact as in extension, yet the various corrections of our measures, and their different degrees of exactness, have given as an obscure and implicit notion of a perfect and entire equality. Time, therefore, is not to be regarded as an object, but as the mode of representation of myself as an object. On the other hand, no synthetical principle which is based upon conceptions, can ever be immediately certain (for example, the proposition; Everything that happens has a cause), because I require a mediating term to connect the two conceptions of event and cause- namely, the condition of time-determination in an experience, and I cannot cognize any such principle immediately and from conceptions alone. Reality, in contradistinction to negation, can be explained only by cogitating a time which is either filled therewith or is void. If this be the case even in natural philosophy, how much more in moral, where there is a much greater complication of circumstances, and where those views and sentiments, which are essential to any action of the mind, are so implicit and obscure, that they often escape our strictest attention, and are not only unaccountable in their causes, but even unknown in their existence? I am much afraid lest the small success I meet with in my enquiries will make this observation bear the air of an apology rather than of boasting.

Accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible.

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.