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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, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably.

 But this previous condition must itself be something that has happened (that has arisen in time, as it did not exist before), for, if it has always been in existence, its consequence or effect would not thus originate for the first time, but would likewise have always existed. On the other hand, the incompatibility of the parts of time in their real existence separates them in the imagination, and makes it more difficult for that faculty to trace any long succession or series of events. But this is impossible, for the internal empirical intuition is sensuous, and presents us with nothing but phenomenal data, which do not assist the object of pure consciousness in its attempt to cognize itself as a separate existence, but are useful only as contributions to experience. We may also observe in this instance of sounds and colours, that we can attribute a distinct continued existence to objects without ever consulting REASON, or weighing our opinions by any philosophical principles.  It may not be amiss, before we leave this subject, to explain the ideas of existence and of external existence; which have their difficulties, as well as the ideas of space and time. It follows from this that you must accept the absolutely necessary as out of and beyond the world, inasmuch as it is useful only as a principle of the highest possible unity in experience, and you cannot discover any such necessary existence in the would, the second rule requiring you to regard all empirical causes of unity as themselves deduced. A beginning is an existence which is preceded by a time in which the thing does not exist. 

The conditioned in existence is termed contingent, and the unconditioned necessary.

 My sister in law suffered from a tear in the intestine and the bladder caused by x-ray treatment. Thus, if a perception is given us, in a certain relation of time to other (although undetermined) perceptions, we cannot then say a priori, what and how great (in quantity) the other perception necessarily connected with the former is, but only how it is connected, quoad its existence, in this given modus of time.