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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.

 But as men, in common life and conversation, do not carry those ends in view, but naturally praise or blame whatever pleases or displeases them, they do not seem much to regard this distinction, but consider prudence under the character of virtue as well as benevolence, and penetration as well as justice. Clip only 3 or 4 items a day and this can add up to a hefty weekly income. Thus we are still brought back to our first position, that virtue is distinguished by the pleasure, and vice by the pain, that any action, sentiment or character gives us by the mere view and contemplation. It may, indeed, be pretended. that the sentiment of approbation, which those qualities produce, besides its being inferior, is also somewhat different from that, which attends the other virtues. We shall begin with examining the passions of pride and humility, and shall consider the vice or virtue that lies in their excesses or just proportion.