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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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This sentiment, then, as it is entirely unreasonable, must proceed from some other faculty than the understanding. For if it be not analogous to any other sentiment, we must despair of explaining its causes, and must consider it as an original principle of the human mind. We pay you to try it. By observation and analysis of phenomena we penetrate into the interior of nature, and no one can say what progress this knowledge may make in time. Thus space and time were the intelligible form of the connection of things (substances and their states) in themselves. Sometimes the one, sometimes the other prevails, according to the disposition and character of the person. When a substance passes from one state, a, into another state, b, the point of time in which the latter exists is different from, and subsequent to that in which the former existed. A man that hires a horse, though but for a day, has as full a right to make use of it for that time, as he whom we call its proprietor has to make use of it any other day; and it was evident, that however the use may be bounded in time or degree, the right itself is not susceptible of any such gradation, but is absolute and entire, so far as it extends. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" Time is therefore merely a subjective condition of our (human) intuition (which is always sensuous, that is, so far as we are affected by objects), and in itself, independently of the mind or subject, is nothing.