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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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At the same time, all general propositions may be termed comparative principles. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). By this means there arises a kind of contrariety in our method of thinking, from the different points of view, in which we survey the object, and from the nearness or remoteness of those instants of time, which we compare together. To time, therefore, which is itself unchangeable and permanent, corresponds that which in the phenomenon is unchangeable in existence, that is, substance, and it is only by it that the succession and coexistence of phenomena can be determined in regard to time.) It is a property inseparable from time, and which in a manner constitutes its essence, that each of its parts succeeds another, and that none of them, however contiguous, can ever be co-existent. I never can catch myself at any time without a perception, and never can observe any thing but the perception. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. Space and time, as conditions of the possibility of the presentation of objects to us, are valid no further than for objects of sense, consequently, only for experience. [Footnote; They can be perceived only as phenomena, and some part of them must always belong to the non-ego; whereas pure intuitions are entirely the products of the mind itself, and as such are coguized IN THEMSELVES.--Tr] They contain, then, over and above the intuition, the materials for an object (through which is represented something existing in space or time), that is to say, they contain the real of sensation, as a representation merely subjective, which gives us merely the consciousness that the subject is affected, and which we refer to some external object.