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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 as it is certain, that, however every thing be produced in time, there is nothing real that is produced by time; it follows, that property being produced by time, is not any thing real in the objects, but is the off-spring of the sentiments, on which alone time is found to have any influence.

 These sentiments spring up naturally in my present disposition; and should I endeavour to banish them, by attaching myself to any other business or diversion, I feel I should be a loser in point of pleasure; and this is the origin of my philosophy. Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. We naturally judge of every thing by comparison; and since in considering the fate of kingdoms and republics, we embrace a long extent of time, a small duration has not in this case a like influence on our sentiments, as when we consider any other object. On the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience. The schema of substance is the permanence of the real in time; that is, the representation of it as a substratum of the empirical determination of time; a substratum which therefore remains, whilst all else changes. In the present edition, I have endeavoured to remove misapprehensions of the aesthetical part, especially with regard to the conception of time; to clear away the obscurity which has been found in the deduction of the conceptions of the understanding; to supply the supposed want of sufficient evidence in the demonstration of the principles of the pure understanding; and, lastly, to obviate the misunderstanding of the paralogisms which immediately precede the rational psychology. 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). On the contrary, time or succession, though it consists likewise of parts, never presents to us more than one at once; nor is it possible for any two of them ever to be co-existent.