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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.

 We expect, therefore, to find in it a determinate, but at the same time, infinite, number of parts--which is self-contradictory. Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection. For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. 
Time, as the formal condition of the manifold of the internal sense, consequently of the conjunction of all representations, contains a priori a manifold in the pure intuition.
 It is certain then, that time, as it exists, must be composed of indivisible moments. Sentiments must touch the heart, to make them controul our passions: But they need not extend beyond the imagination, to make them influence our taste. All this reasoning takes place with regard to time; along with an additional argument, which it may be proper to take notice of. Suppose now that morality necessarily presupposed liberty, in the strictest sense, as a property of our will; suppose that reason contained certain practical, original principles a priori, which were absolutely impossible without this presupposition; and suppose, at the same time, that speculative reason had proved that liberty was incapable of being thought at all.