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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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They will, at the same time, explain to us many other things by the way--for example, the fiery zeal on the one side and the cold maintenance of their cause on the other; why the one party has met with the warmest approbations, and the other has always been repulsed by irreconcilable prejudices.

 We may add the remark that the representation of something permanent in existence, is not the same thing as the permanent representation; for a representation may be very variable and changing--as all our representations, even that of matter, are--and yet refer to something permanent, which must, therefore, be distinct from all my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience--an experience which would not even be possible internally, if it were not also at the same time, in part, external. The uneasiness is not real; but as such a composition of words has a natural tendency to produce it, this is sufficient to affect the mind with a painful sentiment, and render the discourse harsh and disagreeable. But now I extend my knowledge, and looking back on experience from which I had derived this conception of body, I find weight at all times connected with the above characteristics, and therefore I synthetically add to my conceptions this as a predicate, and say, "All bodies are heavy." Thus it is experience upon which rests the possibility of the synthesis of the predicate of weight with the conception of body, because both conceptions, although the one is not contained in the other, still belong to one another (only contingently, however), as parts of a whole, namely, of experience, which is itself a synthesis of intuitions. 
  • And where any person can excite these sentiments, he soon acquires our esteem; unless other circumstances of his character render him odious and disagreeable.
 Hobbes.], in which we can suppose any object to be-in to exist, are in themselves equal; and unless there be some cause, which is peculiar to one time and to one place, and which by that means determines and fixes the existence, it must remain in eternal suspence; and the object can never begin to be, for want of something to fix its beginning. The case is the same, as when we correct the different sentiments of virtue, which proceed from its different distances from ourselves. Here it is certain, that the utility or importance of itself causes no real passion, but is only requisite to support the imagination; and the same person, who over-looks a ten times greater profit in any other subject, is pleased to bring home half a dozen woodcocks or plovers, after having employed several hours in hunting after them. 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.