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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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The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" It would be absurd, therefore, to will any new obligation, that is, any new sentiment of pain or pleasure; nor is it possible, that men coued naturally fall into so gross an absurdity. It is likewise evident that as the senses, in changing their objects, are necessitated to change them regularly, and take them as they lie CONTIGUOUS to each other, the imagination must by long custom acquire the same method of thinking, and run along the parts of space and time in conceiving its objects. The pure cosmological proof demonstrates the existence of a necessary being, but at the same time leaves it quite unsettled, whether this being is the world itself, or quite distinct from it. All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or passions of others, and makes us conceive them in the strongest and most lively manner. We should not have been obliged to have recourse to notions of property in the definition of justice, and at the same time make use of the notions of justice in the definition of property. As our business at present is properly with the synthetical part of our knowledge only, we shall always be on our guard not to transgress this inviolable principle; but at the same time not to expect from it any direct assistance in the establishment of the truth of any synthetical proposition. 5. The infinity of time signifies nothing more than that every determined quantity of time is possible only through limitations of one time lying at the foundation.