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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 represented in these antinomies the conditions of phenomena as belonging to the conditioned according to relations of space and time- which is the usual supposition of the common understanding.

 Nothing further is necessary, then, for the solution of the first cosmological problem, than to decide, whether, in the regress to the unconditioned quantity of the universe (as regards space and time), this never limited ascent ought to be called a regressus in infinitum or indefinitum. The merit and demerit of actions frequently contradict, and sometimes controul our natural propensities. 

TO BE REMOVED FROM FUTURE MAILINGS, SIMPLY REPLY TO THIS MESSAGE AND PUT REMOVE IN THE SUBJECT.

 To that principle, therefore, we are to ascribe the sentiment of approbation, which arises from the survey of all those virtues, that are useful to society, or to the person possessed of them. We attend, in the first argument, solely to the absolute totality of the series of conditions, the one of which determines the other in time, and thus arrive at a necessary unconditioned. 
Now coexistence is the existence of the manifold in the same time.
 On the other hand, we deny to time all claim to absolute reality; that is, we deny that it, without having regard to the form of our sensuous intuition, absolutely inheres in things as a condition or property. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result.