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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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Consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the other in itself. The causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena. In one word, the causality of the subject, in so far as it is intelligible, would not form part of the series of empirical conditions which determine and necessitate an event in the world of sense. For I do not desire, and am not justified in desiring, to cognize this object of my idea, as it exists in itself; for I possess no conceptions sufficient for or task, those of reality, substance, causality, nay, even that of necessity in existence, losing all significance, and becoming merely the signs of conceptions, without content and without applicability, when I attempt to carry them beyond the limits of the world of sense. This, however, I touch upon only in passing, for with causality I have at present nothing to do. How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. How then is the subsumption of the latter under the former, and consequently the application of the categories to phenomena, possible?--For it is impossible to say, for example; "Causality can be intuited through the senses and is contained in the phenomenon."--This natural and important question forms the real cause of the necessity of a transcendental doctrine of the faculty of judgement, with the purpose, to wit, of showing how pure conceptions of the understanding can be applied to phenomena. The principle of the relation of causality in the succession of phenomena is therefore valid for all objects of experience, because it is itself the ground of the possibility of experience. Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect).