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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 time itself is not an object of perception; and therefore we cannot conclude from the fact that things are placed in the same time, the other fact, that the perception of these things can follow each other reciprocally. But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time. For that would be to run in a circle, and make one idea depend on another, while at the same time the latter depends on the former. If they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)--at all events their apodeictic certainty. At the same time, it must be admitted that even thinkers by profession have been unable clearly to explain the distinction between the two elements of our cognition--the one completely a priori, the other a posteriori; and hence the proper definition of a peculiar kind of cognition, and with it the just idea of a science which has so long and so deeply engaged the attention of the human mind, has never been established. Nothing causes any sentiment to have a greater influence upon us than custom, or turns our imagination more strongly to any object. Reality, in the pure conception of the understanding, is that which corresponds to a sensation in general; that, consequently, the conception of which indicates a being (in time). But farther; though distance both in space and time has a considerable effect on the imagination, and by that means on the will and passions, yet the consequence of a removal in space are much inferior to those of a removal in time. But though these two operations be equally natural and necessary in the human mind, yet in some circumstances they are [SECT. 4.] directly contrary, nor is it possible for us to reason justly and regularly from causes and effects, and at the same time believe the continued existence of matter.