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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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(That all phenomena in the succession of time are only changes, that is, a successive being and non-being of the determinations of substance, which is permanent; consequently that a being of substance itself which follows on the non-being thereof, or a non-being of substance which follows on the being thereof, in other words, that the origin or extinction of substance itself, is impossible--all this has been fully established in treating of the foregoing principle.

 If we were to ask the dispassionate David Hume--a philosopher endowed, in a degree that few are, with a well-balanced judgement; What motive induced you to spend so much labour and thought in undermining the consoling and beneficial persuasion that reason is capable of assuring us of the existence, and presenting us with a determinate conception of a Supreme Being?--his answer would be; Nothing but the desire of teaching reason to know its own powers better, and, at the same time, a dislike of the procedure by which that faculty was compelled to support foregone conclusions, and prevented from confessing the internal weaknesses which it cannot but feel when it enters upon a rigid self-examination. In consequence of this opinion, we frequently see them imagine such persons to be their natural rulers, as are at that time deprived of all power and authority, and whom no man, however foolish, would voluntarily chuse; and this merely because they are in that line, which ruled before, and in that degree of it, which used to succeed; though perhaps in so distant a period, that scarce any man alive coued ever have given any promise of obedience. [Footnote 22 This proposition must hold strictly true, with regard to every quality, that is determin'd merely by sentiment. Friend,  For as the company of strangers is agreeable to us for a short time, by inlivening our thought; so the company of our relations and acquaintance must be peculiarly agreeable, because it has this effect in a greater degree, and is of more durable influence. Again, when these cloaths are considered as belonging to ourself, the double relation conveys to us the sentiment of pride, which is an indirect passion; and the pleasure, which attends that passion, returns back to the direct affections, and gives new force to our desire or volition, joy or hope. But the matter of phenomena, by which things are given in space and time, can be presented only in perception, a posteriorI. The only conception which represents a priori this empirical content of phenomena is the conception of a thing in general; and the a priori synthetical cognition of this conception can give us nothing more than the rule for the synthesis of that which may be contained in the corresponding a posteriori perception; it is utterly inadequate to present an a priori intuition of the real object, which must necessarily be empirical. The natural obligation to justice, viz, interest, has been fully explained; but as to the moral obligation, or the sentiment of right and wrong, it will first be requisite to examine the natural virtues, before we can give a full and satisfactory account of it. It follows that we must arrange the determinations of the internal sense, as phenomena in time, exactly in the same manner as we arrange those of the external senses in space. I cannot say, "The regress from a given perception to everything limited either in space or time, proceeds in infinitum," for this presupposes an infinite cosmical quantity; neither can I say, "It is finite," for an absolute limit is likewise impossible in experience.