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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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For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. All this absurdity proceeds from our endeavouring to bestow a place on what is utterly incapable of it; and that endeavour again arises from our inclination to compleat an union, which is founded on causation, and a contiguity of time, by attributing to the objects a conjunction in place. That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. A certain dim consciousness of the true use of this idea seems to have dictated to the philosophers of all times the moderate language used by them regarding the cause of the world. Thus, the law of succession of time is in all instances the only empirical criterion of effect in relation to the causality of the antecedent cause. Thus space and time were the intelligible form of the connection of things (substances and their states) in themselves.