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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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On the one side there is that passion or sentiment, which is natural to me; and it is observable, that the stronger this passion is, the greater is the commotion. At the same time, we may attribute to this being infinite perfection--a perfection which necessarily transcends that which our knowledge of the order and design in the world authorize us to predicate of it.
It is, moreover, not necessary that we should limit the mode of intuition in space and time to the sensuous faculty of man. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably. For, as the beginning of a series in time is determined only by that which precedes it in time, the supreme condition of the beginning of a series of changes must exist in the time in which this series itself did not exist; for a beginning supposes a time preceding, in which the thing that begins to be was not in existence. In general we may remark, that the minds of men are mirrors to one another, not only because they reflect each others emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees. Until that time, we cannot learn philosophy--it does not exist; if it does, where is it, who possesses it, and how shall we know it? That which space and time possess proper to themselves and independent of things, he ascribed to a necessary confusion in our conceptions of them, whereby that which is a mere form of dynamical relations is held to be a self-existent intuition, antecedent even to things themselves.