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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 causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena.

 If this be the case even in natural philosophy, how much more in moral, where there is a much greater complication of circumstances, and where those views and sentiments, which are essential to any action of the mind, are so implicit and obscure, that they often escape our strictest attention, and are not only unaccountable in their causes, but even unknown in their existence? I am much afraid lest the small success I meet with in my enquiries will make this observation bear the air of an apology rather than of boasting. 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. Never before, has it been easier to remove negative credit just like the professionals.  As to the good or ill desert of virtue or vice, it is an evident consequence of the sentiments of pleasure or uneasiness. If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject. These sentiments spring up naturally in my present disposition; and should I endeavour to banish them, by attaching myself to any other business or diversion, I feel I should be a loser in point of pleasure; and this is the origin of my philosophy. At the same time, there must be some source of positive cognitions which belong to the domain of pure reason and which become the causes of error only from our mistaking their true character, while they form the goal towards which reason continually strives. Other forms of intuition besides those of space and time, other forms of understanding besides the discursive forms of thought, or of cognition by means of conceptions, we can neither imagine nor make intelligible to ourselves; and even if we could, they would still not belong to experience, which is the only mode of cognition by which objects are presented to us. If I can say a priori, "All outward phenomena are in space, and determined a priori according to the relations of space," I can also, from the principle of the internal sense, affirm universally, "All phenomena in general, that is, all objects of the senses, are in time and stand necessarily in relations of time." I cogitate myself in behalf of a possible experience, at the same time making abstraction of all actual experience; and infer therefrom that I can be conscious of myself apart from experience and its empirical conditions.