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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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The only difference, then, betwixt these two cases consists in this, that in the open discovery of his sentiments he makes use of signs, which are general and universal; and in the secret intimation employs such as are more singular and uncommon.

 Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. Actions are, indeed, better indications of a character than words, or even wishes and sentiments; but it is only so far as they are such indications, that they are attended with love or hatred, praise or blame. Now we know nothing more than that the state of rest was actual in the time that followed the state of motion; consequently, that it was also possible. 

The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted.

 This progression in time determines everything, and is itself determined by nothing else. I bet I have a whole bunch of other things you DO NOT HAVE. Thus the principle of individuation is nothing but the INVARIABLENESS and UNINTERRUPTEDNESS of any object, thro a supposd variation of time, by which the mind can trace it in the different periods of its existence, without any break of the view, and without being obligd to form the idea of multiplicity or number. Hence it follows that there exists a certain order in our representations, whereby the present gives a sure indication of some previously existing state, as a correlate, though still undetermined, of the existing event which is given--a correlate which itself relates to the event as its consequence, conditions it, and connects it necessarily with itself in the series of time. It is true, those sentiments, from interest and morals, are apt to be confounded, and naturally run into one another.