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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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We merely anticipate our own apprehension, the formal condition of which, inasmuch as it is itself to be found in the mind antecedently to all given phenomena, must certainly be capable of being cognized a priorI. Thus, as time contains the sensuous condition a priori of the possibility of a continuous progression of that which exists to that which follows it, the understanding, by virtue of the unity of apperception, contains the condition a priori of the possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, the former of which necessitate the sequence of the latter, and thereby render universally and for all time, and by consequence, objectively, valid the empirical cognition of the relations of time.
We may observe, that all the circumstances requisite for its operation are found in most of the virtues; which have, for the most part, a tendency to the good of society, or to that of the person possessed of them. We may presume the like with regard to all the other virtues, which have a like tendency to the public good. Virtue is considered as means to an end. I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. I have already hinted, that our sense of every kind of virtue is not natural; but that there are some virtues, that produce pleasure and approbation by means of an artifice or contrivance, which arises from the circumstances and necessity of mankind.