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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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For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. But, because my existence is considered in the first proposition as given, for it does not mean, "Every thinking being exists" (for this would be predicating of them absolute necessity), but only, "I exist thinking"; the proposition is quite empirical, and contains the determinability of my existence merely in relation to my representations in time. Custom and relation make us enter deeply into the sentiments of others; and whatever fortune we suppose to attend them, is rendered present to us by the imagination, and operates as if originally our own. The custom operates before we have time for reflection. The natural obligation to justice, viz, interest, has been fully explained; but as to the moral obligation, or the sentiment of right and wrong, it will first be requisite to examine the natural virtues, before we can give a full and satisfactory account of it. On the other hand, no synthetical principle which is based upon conceptions, can ever be immediately certain (for example, the proposition; Everything that happens has a cause), because I require a mediating term to connect the two conceptions of event and cause- namely, the condition of time-determination in an experience, and I cannot cognize any such principle immediately and from conceptions alone. I shall content myself with casting a cursory glance, from a purely transcendental point of view--that of the nature of pure reason--on the labours of philosophers up to the present time. Time, therefore, is not a thing in itself, nor is it any objective determination pertaining to, or inherent in things.] As to the good or ill desert of virtue or vice, it is an evident consequence of the sentiments of pleasure or uneasiness.