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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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Its permanence in life is evident, per se, inasmuch as the thinking being (as man) is to itself, at the same time, an object of the external senses.

 As sympathy has such a powerful influence on the human mind, it causes pride to have, in some measure, the same effect as merit; and by making us enter into those elevated sentiments, which the proud man entertains of himself, presents that comparison, which is so mortifying and disagreeable. As our first and most natural sentiment of morals is founded on the nature of our passions, and gives the preference to ourselves and friends, above strangers; it is impossible there can be naturally any such thing as a fixed right or property, while the opposite passions of men impel them in contrary directions, and are not restrained by any convention or agreement. 

It is now time to turn our view from the general consideration of sympathy, to its influence on pride and humility, when these passions arise from praise and blame, from reputation and infamy.

 For time cannot be any determination of outward phenomena. For such an object could not be represented either in space or in time; and without these conditions intuition or representation is impossible. We find, that it has force sufficient to give us the strongest sentiments of approbation, when it operates alone, without the concurrence of any other principle; as in the cases of justice, allegiance, chastity, and good-manners. Political writers tell us, that in every kind of intercourse, a body politic is to be considered as one person; and indeed this assertion is so far just, that different nations, as well as private persons, require mutual assistance; at the same time that their selfishness and ambition are perpetual sources of war and discord. But as the determinate representation of the parts of time and of every quantity of an object can only be obtained by limitation, the complete representation of time must not be furnished by means of conceptions, for these contain only partial representations.