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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.

But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time).

For how few of our past actions are there, of which we have any memory? Who can tell me, for instance, what were his thoughts and actions on the 1st of January 1715, the 11th of March 1719, and the 3rd of August 1733? Or will he affirm, because he has entirely forgot the incidents of these days, that the present self is not the same person with the self of that time; and by that means overturn all the most established notions of personal identity? In this view, therefore, memory does not so much produce as discover personal identity, by shewing us the relation of cause and effect among our different perceptions.

In the mean time, we may content ourselves with observing, that the same love of order and uniformity, which arranges the books in a library, and the chairs in a parlour, contribute to the formation of society, and to the well-being of mankind, by modifying the general rule concerning the stability of possession. In other words, it assigns to each phenomenon, as a consequence, a place in relation to preceding phenomena, determined a priori in time, without which it could not harmonize with time itself, which determines a place a priori to all its parts. But though it be impossible to shew the impression, from which the idea of time without a changeable existence is derived; yet we can easily point out those appearances, which make us fancy we have that idea. But the same is the case with this law as with other pure a priori representations (e.g., space and time), which we can draw in perfect clearness and completeness from experience, only because we had already placed them therein, and by that means, and by that alone, had rendered experience possible. But, as it well befits a reflective and inquiring being to devote certain periods of time to the examination of its own reason--to divest itself of all partiality, and frankly to communicate its observations for the judgement and opinion of others; so no one can be blamed for, much less prevented from, placing both parties on their trial, with permission to end themselves, free from intimidation, before intimidation, before a sworn jury of equal condition with themselves--the condition of weak and fallible men. This is based on what they believe as bad and corrupt governance on my late father's part.