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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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For if we affirm that one chance can, after any other manner, be superior to another, we must at the same time affirm, that there is something, which gives it the superiority, and determines the event rather to that side than the other: That is, in other words, we must allow of a cause, and destroy the supposition of chance; which we had before established. But it at the same time prescribes limits to itself, for it confesses itself unable to cognize these by means of the categories, and hence is compelled to cogitate them merely as an unknown something. For in that case, this form of the inward intuition can be represented prior to the objects, and consequently a priorI. (b) Time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state. The reason of this is that in the world of phenomena, in which alone objects are presented to our minds, there are two main elements--the form of intuition (space and time), which can be cognized and determined completely a priori, and the matter or content--that which is presented in space and time, and which, consequently, contains a something--an existence corresponding to our powers of sensation. Again, when these cloaths are considered as belonging to ourself, the double relation conveys to us the sentiment of pride, which is an indirect passion; and the pleasure, which attends that passion, returns back to the direct affections, and gives new force to our desire or volition, joy or hope. 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. Some moralists account for all the sentiments of virtue by this sense. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it.