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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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We readily suppose an object may continue individually the same, though several times absent from and present to the senses; and ascribe to it an identity, notwithstanding the interruption of the perception, whenever we conclude, that if we had kept our eye or hand constantly upon it, it would have conveyed an invariable and uninterrupted perception.

 Thus, when I say that certain events occurred in past time, I merely assert the possibility of prolonging the chain of experience, from the present perception, upwards to the conditions that determine it according to time. If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it. But space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them. Thus it appears, that sympathy is a very powerful principle in human nature, that it has a great influence on our taste of beauty, and that it produces our sentiment of morals in all the artificial virtues. To the question, therefore, respecting the cosmical quantity, the first and negative answer is; "The world has no beginning in time, and no absolute limit in space." If there be any objections to this hypothesis, THAT THE PLEASURE, WHICH WE RECEIVE FROM PRAISE, ARISES FROM A COMMUNICATION OF SENTIMENTS, we shall find, uponexamination, that these objections, when taken in a properlight, will serve to confirm it. Nothing causes any sentiment to have a greater influence upon us than custom, or turns our imagination more strongly to any object.