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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 an example cannot be found except in experience, which never presents to us anything more than phenomena; and thus the proposition means nothing more than that the conception which contains only affirmatives does not contain anything negative--a proposition nobody ever doubted.] 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. Thus upon the whole, contrary experiments produce an imperfect belief, either by weakening the habit, or by dividing and afterwards joining in different parts, that perfect habit, which makes us conclude in general, that instances, of which we have no experience, must necessarily resemble those of which we have. 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. No possible experience can present us with an object adequate to them in extent. The following may be used: If all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time. For if experience did not teach you that it was real, you never could conceive a priori the possibility of this ceaseless sequence of being and non-being.