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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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Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other--for these are not things and therefore not causes in themselves--but it cannot produce any difference in the relation in which the action stands to the faculty of reason.

 Now every change has a cause, which evidences its causality in the whole time during which the charge takes place. On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout. The principle of the connection of causality among phenomena is limited in our formula to the succession thereof, although in practice we find that the principle applies also when the phenomena exist together in the same time, and that cause and effect may be simultaneous. For we are not speaking here of an absolutely first beginning in relation to time, but as regards causality alone. Now, seeing all phenomena, whether considered as extensive or intensive, are continuous quantities, the proposition; "All change (transition of a thing from one state into another) is continuous," might be proved here easily, and with mathematical evidence, were it not that the causality of a change lies, entirely beyond the bounds of a transcendental philosophy, and presupposes empirical principles. 
  • That everything that happens has a cause, cannot be concluded from the general conception of that which happens; on the contrary the principle of causality instructs us as to the mode of obtaining from that which happens a determinate empirical conception.
 
Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other--for these are not things and therefore not causes in themselves--but it cannot produce any difference in the relation in which the action stands to the faculty of reason.