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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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There is properly no simplicity in it at one time, nor identity in different; whatever natural propension we may have to imagine that simplicity and identity.

 You have exclusive rights and first right of refusal for the words or phrases you own [Footnote 18. Present possession is plainly a relation betwixt a person and an object; but is not sufficient to counter-ballance the relation of first possession, unless the former be long and uninterrupted: In which case the relation is encreased on the side of the present possession, by the extent of time, and dlminished on that of first possession, by the distance, This change in the relation produces a consequent change in the property.] When we call into play a faculty of cognition, different conceptions manifest themselves according to the different circumstances, and make known this faculty, and assemble themselves into a more or less extensive collection, according to the time or penetration that has been applied to the consideration of them. Now in this third, this mediating term, the essential form of which consists in the synthetical unity of the apperception of all phenomena, we found a priori conditions of the universal and necessary determination as to time of all existences in the world of phenomena, without which the empirical determination thereof as to time would itself be impossible, and we also discovered rules of synthetical unity a priori, by means of which we could anticipate experience. There is in human nature an unworthy propensity--a propensity which, like everything that springs from nature, must in its final purpose be conducive to the good of humanity--to conceal our real sentiments, and to give expression only to certain received opinions, which are regarded as at once safe and promotive of the common good. It is true, this tendency, not only to conceal our real sentiments, but to profess those which may gain us favour in the eyes of society, has not only civilized, but, in a certain measure, moralized us; as no one can break through the outward covering of respectability, honour, and morality, and thus the seemingly-good examples which we which we see around us form an excellent school for moral improvement, so long as our belief in their genuineness remains unshaken. Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it. 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. At the same time, when we designate certain objects as phenomena or sensuous existences, thus distinguishing our mode of intuiting them from their own nature as things in themselves, it is evident that by this very distinction we as it were place the latter, considered in this their own nature, although we do not so intuite them, in opposition to the former, or, on the other hand, we do so place other possible things, which are not objects of our senses, but are cogitated by the understanding alone, and call them intelligible existences (noumena). At the same time, pure as this conception is from empirical content (impressions of the senses), it enables us to distinguish two different kinds of objects.