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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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Accordingly we find in common life, that men are principally concerned about those objects, which are not much removed either in space or time, enjoying the present, and leaving what is afar off to the care of chance and fortune.

 Thus I seem to have answered the three objections above-mentioned; though at the same time I am sensible, that few will be satisfyed with these answers, but will immediately propose new objections and difficulties. Now this active subject would, in its character of intelligible subject, be subordinate to no conditions of time, for time is only a condition of phenomena, and not of things in themselves. Why distance weakens the conception and passion: Why distance in time has a greater effect than that in space: And why distance in past time has still a greater effect than that in future. 

When an object is presented to us several times, but always with the same internal determinations (qualitas et quantitas), it, if an object of pure understanding, is always the same, not several things, but only one thing (numerica identitas); but if a phenomenon, we do not concern ourselves with comparing the conception of the thing with the conception of some other, but, although they may be in this respect perfectly the same, the difference of place at the same time is a sufficient ground for asserting the numerical difference of these objects (of sense).

 Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves. But, as there has thus been proved the existence of a faculty which can of itself originate a series in time--although we are unable to explain how it can exist--we feel ourselves authorized to admit, even in the midst of the natural course of events, a beginning, as regards causality, of different successions of phenomena, and at the same time to attribute to all substances a faculty of free action.