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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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Nor would this silence be an effect only of their respect, but also of their prudence; since it is certain, that in the vast variety of circumstances, which occur in all governments, an exercise of power, in so great a magistrate, may at one time be beneficial to the public, which at another time would be pernicious and tyrannical.

 But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.* But so soon as I perceive or assume that in this succession there is a relation to a state antecedent, from which the representation follows in accordance with a rule, so soon do I represent something as an event, or as a thing that happens; in other words, I cognize an object to which I must assign a certain determinate position in time, which cannot be altered, because of the preceding state in the object. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. That is why we have put together several Real Income Opportunities just for you. My sympathy with another may give me the sentiment of pain and disapprobation, when any object is presented, that has a tendency to give him uneasiness; though I may not be willing to sacrifice any thing of my own interest, or cross any of my passions, for his satisfaction. Space and time are quanta continua, because no part of them can be given, without enclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time. All morality depends upon our sentiments; and when any action, or quality of the mind, pleases us after a certain manner, we say it is virtuous; and when the neglect, or nonperformance of it, displeases us after a like manner, we say that we lie under an obligation to perform it. By mere conceptions I cannot think anything external, without, at the same time, thinking something internal, for the reason that conceptions of relations presuppose given things, and without these are impossible. In this case, then, I really connect together two perceptions in time.