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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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But at the moment when the effect first arises, it is always simultaneous with the causality of its cause, because, if the cause had but a moment before ceased to be, the effect could not have arisen.

 But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. If, for example, we take the pure conceptions of relation, we find that (1) for the purpose of presenting to the conception of substance something permanent in intuition corresponding thereto and thus of demonstrating the objective reality of this conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of continual flow; (2) in order to represent change as the intuition corresponding to the conception of causality, we require the representation of motion as change in space; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited. But if we do not find this unity in the nature of the things which go to constitute the world of experience, that is, of objective cognition, consequently in the universal and necessary laws of nature, how can we infer from this unity the idea of the supreme and absolutely necessary perfection of a primal being, which is the origin of all causality? For the latter presupposes that although a certain thing has not happened, it ought to have happened, and that, consequently, its phenomenal cause was not so powerful and determinative as to exclude the causality of our will--a causality capable of producing effects independently of and even in opposition to the power of natural causes, and capable, consequently, of spontaneously originating a series of events. But, as we cannot by this means attain to an absolute totality of conditions in reference to the series of causes and effects, reason creates the idea of a spontaneity, which can begin to act of itself, and without any external cause determining it to action, according to the natural law of causality. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. It is, however, the true stumbling-stone to philosophy, which meets with unconquerable difficulties in the way of its admitting this kind of unconditioned causality.