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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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In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priorI. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.* Here then it appears, that a certain and infallible power of enjoyment, without touch or some other sensible relation, often produces not property: And I farther observe, that a sensible relation, without any present power, is sometimes sufficient to give a title to any object. But in the time, which I place as an internal intuition, at the foundation of this phenomenon, I represent to myself synthetical unity of the manifold, without which the aforesaid relation could not be given in an intuition as determined (in regard to the succession of time). The cause of this phaenomenon must evidently lie in the different properties of space and time. Take, for example, the illusion in the proposition; "The world must have a beginning in time." The cause of this is as follows. These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. (a) Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things. The only point in this argument that may appear open to suspicion is that this rational belief presupposes the existence of moral sentiments.