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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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But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity.

 
  • Who shall tell me, for instance, whether Germanicus, or Drufus, ought to have succeeded Tiberius, had he died while they were both alive, without naming any of them for his successor? Ought the right of adoption to be received as equivalent to that of blood in a nation, where it had the same effect in private families, and had already, in two instances, taken place in the public? Ought Germanicus to be esteemed the eldest son, because he was born before Drufus; or the younger, because he was adopted after the birth of his brother? Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families? Ought the Roman empire at that time to be esteemed hereditary, because of two examples; or ought it, even so early, to be regarded as belonging to the stronger, or the present possessor, as being founded on so recent an usurpation? Upon whatever principles we may pretend to answer these and such like questions, I am afraid we shall never be able to satisfy an impartial enquirer, who adopts no party in political controversies, and will be satisfied with nothing but sound reason and philosophy.
 SEXXXXXXXX __= FRESH AND HOT" For in the world of sense, that is, in space and time, every condition which we discover in our investigation of phenomena is itself conditioned; because sensuous objects are not things in themselves (in which case an absolutely unconditioned might be reached in the progress of cognition), but are merely empirical representations the conditions of which must always be found in intuition. 
  • The distinction here signalized, subtle as it is, dates from the earliest times, and was long maintained.
 If I represent to myself all objects existing in all space and time, I do not thereby place these in space and time prior to all experience; on the contrary, such a representation is nothing more than the notion of a possible experience, in its absolute completeness. [Footnote 22 This proposition must hold strictly true, with regard to every quality, that is determin'd merely by sentiment. This cause--even although it is regarded as absolutely necessary--must be presented to us in time, and must belong to the series of phenomena. 
  • But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves.
 As the pure intuition in all phenomena is either time or space, so is every phenomenon in its character of intuition an extensive quantity, inasmuch as it can only be cognized in our apprehension by successive synthesis (from part to part).