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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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We have a priori forms of the external and internal sensuous intuition in the representations of space and time, and to these must the synthesis of apprehension of the manifold in a phenomenon be always comformable, because the synthesis itself can only take place according to these forms.

 Every chimera of the brain is as vivid and intense as any of those inferences, which we formerly dignifyed with the name of conclusions concerning matters of fact, and sometimes as the present impressions of the senses. Consequently, many series of things may have a beginning in the world, but the world itself cannot have a beginning, and is, therefore, in relation to past time, infinite. It is impossible for the mind to fix itself steadily upon one idea for any considerable time; nor can it by its utmost efforts ever arrive at such a constancy. Philosophy on the contrary, if just, can present us only with mild and moderate sentiments; and if false and extravagant, its opinions are merely the objects of a cold and general speculation, and seldom go so far as to interrupt the course of our natural propensities. This is why we are so successful. And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions. For there is only one time in which all different times must be placed, not as coexistent, but as successive. If this be the case even in natural philosophy, how much more in moral, where there is a much greater complication of circumstances, and where those views and sentiments, which are essential to any action of the mind, are so implicit and obscure, that they often escape our strictest attention, and are not only unaccountable in their causes, but even unknown in their existence? I am much afraid lest the small success I meet with in my enquiries will make this observation bear the air of an apology rather than of boasting. Quod mecum nescit, solus vult scire viderI. At the same time it does not deprive the speculative philosopher of his just title to be the sole depositor of a science which benefits the public without its knowledge--I mean, the Critique of Pure Reason.