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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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It is this; "It is impossible for a thing to be and not to be at the same time." Not to mention the superfluousness of the addition of the word impossible to indicate the apodeictic certainty, which ought to be self-evident from the proposition itself, the proposition is affected by the condition of time, and as it were says; "A thing = A, which is something = B, cannot at the same time be non-B." But both, B as well as non-B, may quite well exist in succession.

 And as the inferences of which this dialectic is the parent are not only deceitful, but naturally possess a profound interest for humanity, it was advisable at the same time, to give a full account of the momenta of this dialectical procedure, and to deposit it in the archives of human reason, as a warning to all future metaphysicians to avoid these causes of speculative error. A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. 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. Its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his relation to the objects of this earth). It is a property inseparable from time, and which in a manner constitutes its essence, that each of its parts succeeds another, and that none of them, however contiguous, can ever be co-existent. It is certain that the imagination is more affected by what is particular, than by what is general; and that the sentiments are always moved with difficulty, where their objects are, in any degree, loose and undetermined: Now every particular act of justice is not beneficial to society, but the whole scheme or system: And it may not, perhaps, be any individual person. The view of a city in ashes conveys benevolent sentiments; because we there enter so deep into the interests of the miserable inhabitants, as to wish for their prosperity, as well as feel their adversity. Hence arises a series of phenomena, which, by means of the understanding, produces and renders necessary exactly the same order and continuous connection in the series of our possible perceptions, as is found a priori in the form of internal intuition (time), in which all our perceptions must have place.