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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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We have already traced to their sources the conceptions of space and time, by means of a transcendental deduction, and we have explained and determined their objective validity a priorI. Geometry, nevertheless, advances steadily and securely in the province of pure a priori cognitions, without needing to ask from philosophy any certificate as to the pure and legitimate origin of its fundamental conception of space.

 Family party.  The empirical reality of time, therefore, remains, as the condition of all our experience. 
For no cognition can contradict it, without losing at the same time all content, that is, losing all reference to an object, and therefore all truth.
 It has been observed in treating of the understanding, that the distinction, which we sometimes make betwixt a power and the exercise of it, is entirely frivolous, and that neither man nor any other being ought ever to be thought possest of any ability, unless it be exerted and put in action. After it is once established by these conventions, it is naturally attended with a strong sentiment of morals; which can proceed from nothing but our sympathy with the interests of society. The only point in this argument that may appear open to suspicion is that this rational belief presupposes the existence of moral sentiments. A beginning is an existence which is preceded by a time in which the thing does not exist. But it contains at the same time a relation of community, in so far as all the propositions taken together fill up the sphere of the cognition. 
But, in order to cognize something in space (for example, a line), I must draw it, and thus produce synthetically a determined conjunction of the given manifold, so that the unity of this act is at the same time the unity of consciousness (in the conception of a line), and by this means alone is an object (a determinate space) cognized.
 Such is the law of the continuity of all change, the ground of which is that neither time itself nor any phenomenon in time consists of parts which are the smallest possible, but that, notwithstanding, the state of a thing passes in the process of a change through all these parts, as elements, to its second state.