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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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In general, all sentiments of blame or praise are variable, according to our situation of nearness or remoteness, with regard to the person blamed or praised, and according to the present disposition of our mind. But if this relation is sensuous, and belongs to the possible empirical employment of understanding, the supreme condition or cause must close the regressive series according to the laws of sensibility and consequently, must belong to the series of time. For as on the one hand, in supposing ourselves existent in a point of time interposed betwixt the present instant and the future object, we find the future object approach to us, and the past retire, and become more distant: so on the other hand, in supposing ourselves existent in a point of time interposed betwixt the present and the past, the past approaches to us, and the future becomes more distant. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. The results were incredible! 1. Time is not an empirical conception. For that would be to run in a circle, and make one idea depend on another, while at the same time the latter depends on the former. He feels in that case a certain sensation or impression, the parts of which are successive to each other, and may give him the idea of time: But certainly are not disposed in such a manner, as is necessary to convey the idea of s ace or the idea of space or extension. For a reality which should follow upon a void time, in other words, a beginning, which no state of things precedes, can just as little be apprehended as the void time itself. Perhaps, therefore, it may be concluded from the precedent reasoning, that the evidence of all ancient history must now be lost; or at least, will be lost in time, as the chain of causes encreases, and runs on to a greater length.