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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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SS 6 Transcendental Exposition of the Conception of Time.

 On the other hand, the incompatibility of the parts of time in their real existence separates them in the imagination, and makes it more difficult for that faculty to trace any long succession or series of events. Now, as I do not possess another intuition of self which gives the determining in me (of the spontaneity of which I am conscious), prior to the act of determination, in the same manner as time gives the determinable, it is clear that I am unable to determine my own existence as that of a spontaneous being, but I am only able to represent to myself the spontaneity of my thought, that is, of my determination, and my existence remains ever determinable in a purely sensuous manner, that is to say, like the existence of a phenomenon. Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection. The same liberty may be permitted to moral, which is allowed to natural philosophers; and it is very usual with the latter to consider any motion as compounded and consisting of two parts separate from each other, though at the same time they acknowledge it to be in itself uncompounded and inseparable. Sometimes scurrility is less displeasing than delicate satire, because it revenges us in a manner for the injury at the very time it is committed, by affording us a just reason to blame and contemn the person, who injures us. we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.] 
  • The faculty of sensuous intuition is properly a receptivity--a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time--the pure forms of sensibility.
 
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.
 But this hinders not, but that the sentiments are, in themselves, distinct; and a man of temper and judgment may preserve himself from these illusions.