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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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This produces industry, traffic, manufactures, law-suits, war, leagues, alliances, voyages, travels, cities, fleets, ports, and all those other actions and objects, which cause such a diversity, and at the same time maintain such an uniformity in human life. Philosophical cognition does not possess this advantage, it being required to consider the general always in abstracto (by means of conceptions), while mathematics can always consider it in concreto (in an individual intuition), and at the same time by means of a priori representation, whereby all errors are rendered manifest to the senses. It is that of PRIORITY Of time in the cause before the effect. The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. Here it is certain, that the utility or importance of itself causes no real passion, but is only requisite to support the imagination; and the same person, who over-looks a ten times greater profit in any other subject, is pleased to bring home half a dozen woodcocks or plovers, after having employed several hours in hunting after them. With regard to phenomena in general, we cannot think away time from them, and represent them to ourselves as out of and unconnected with time, but we can quite well represent to ourselves time void of phenomena. Now this manifold must be combined in original apperception according to relations of time--a necessity imposed by the a priori transcendental unity of apperception, to which is subjected all that can belong to my (i.e., my own) cognition, and therefore all that can become an object for me. For there is only one time in which all different times must be placed, not as coexistent, but as successive. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time).