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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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On the other hand, we deny to time all claim to absolute reality; that is, we deny that it, without having regard to the form of our sensuous intuition, absolutely inheres in things as a condition or property. But this is the proper condition under which time belongs to our representation of objects. Things are coexistent, in so far as they exist in one and the same time. All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or passions of others, and makes us conceive them in the strongest and most lively manner. Thus we cogitate--and necessarily--a given time completely elapsed up to a given moment, although that time is not determinable by us. But the matter of phenomena, by which things are given in space and time, can be presented only in perception, a posteriorI. The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical. is only in relation to this that the phenomenon obtains its proper relation of time, in other words, exists after an antecedent time, in which it did not exist. For as these passions are directly contrary, and have the same object in common; were their object also their cause; it coued never produce any degree of the one passion, but at the same time it must excite an equal degree of the other; which opposition and contrariety must destroy both. Yes, you may do so; but at the same time you must regard it as indifferent, whether it is asserted that divine wisdom has disposed all things in conformity with his highest aims, or that the idea of supreme wisdom is a regulative principle in the investigation of nature, and at the same time a principle of the systematic unity of nature according to general laws, even in those cases where we are unable to discover that unity.