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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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Empirical intuition is possible only through pure intuition (of space and time); consequently, what geometry affirms of the latter, is indisputably valid of the former. But in a void time the origination of a thing is impossible; because no part of any such time contains a distinctive condition of being, in preference to that of non-being (whether the supposed thing originate of itself, or by means of some other cause). Why distance weakens the conception and passion: Why distance in time has a greater effect than that in space: And why distance in past time has still a greater effect than that in future. (a) Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things. On the other hand, no synthetical principle which is based upon conceptions, can ever be immediately certain (for example, the proposition; Everything that happens has a cause), because I require a mediating term to connect the two conceptions of event and cause- namely, the condition of time-determination in an experience, and I cannot cognize any such principle immediately and from conceptions alone. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. It is one and the same spontaneity which at one time, under the name of imagination, at another under that of understanding, produces conjunction in the manifold of intuition.] But I am conscious, through internal experience, of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation. Reality, in the pure conception of the understanding, is that which corresponds to a sensation in general; that, consequently, the conception of which indicates a being (in time).