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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.

Thus the predicates of space and time are rightly attributed to objects of the senses as such, and in this there is no illusion.

Within weeks, you will start earning CASH through the post. I have already observed, in a cursory manner, the fallacy of this opinion, and shall here continue to open up a little more distinctly my sentiments on that subject. [Footnote 14. In the following discourse natural is also opposed sometimes to civil, sometimes to moral. Such a causality would be considered, in reference to phenomena, as the primal action of a cause, which is in so far, therefore, not phenomenal, but, by reason of this faculty or power, intelligible; although it must, at the same time, as a link in the chain of nature, be regarded as belonging to the sensuous world. The empirical reality of time, therefore, remains, as the condition of all our experience. Time, therefore, is not to be regarded as an object, but as the mode of representation of myself as an object. On the one side there is that passion or sentiment, which is natural to me; and it is observable, that the stronger this passion is, the greater is the commotion. In truth, if the empirical philosopher had no other purpose in the establishment of his antithesis than to check the presumption of a reason which mistakes its true destination, which boasts of its insight and its knowledge, just where all insight and knowledge cease to exist, and regards that which is valid only in relation to a practical interest, as an advancement of the speculative interests of the mind (in order, when it is convenient for itself, to break the thread of our physical investigations, and, under pretence of extending our cognition, connect them with transcendental ideas, by means of which we really know only that we know nothing)--if, I say, the empiricist rested satisfied with this benefit, the principle advanced by him would be a maxim recommending moderation in the pretensions of reason and modesty in its affirmations, and at the same time would direct us to the right mode of extending the province of the understanding, by the help of the only true teacher, experience. The understanding, when it terms an object in a certain relation phenomenon, at the same time forms out of this relation a representation or notion of an object in itself, and hence believes that it can form also conceptions of such objects.

It has been shown, at the same time, that the contingency of all the phenomena of nature and their empirical conditions is quite consistent with the arbitrary hypothesis of a necessary, although purely intelligible condition, that no real contradiction exists between them and that, consequently, both may be true.