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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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This internal phenomenon cannot be admitted to be a self-subsisting thing; for its condition is time, and time cannot be the condition of a thing in itself. Now in order to know what passions are related to these different kinds of sympathy, we must consider, that benevolence is an original pleasure arising from the pleasure of the person beloved, and a pain proceeding from his pain: From which correspondence of impressions there arises a subsequent desire of his pleasure, and aversion to his pain. That something happens, that is to say, that something or some state exists which before was not, cannot be empirically perceived, unless a phenomenon precedes, which does not contain in itself this state. It is only by criticism that metaphysicians (and, as such, theologians too) can be saved from these controversies and from the consequent perversion of their doctrines. To be removed from this list please reply back with remove in the subject line. When it is asked, whether a quick or a slow apprehension be most valuable? whether one, that at first view penetrates into a subject, but can perform nothing upon study; or a contrary character, which must work out every thing by dint of application? whether a clear head, or a copious invention? whether a profound genius, or a sure judgment? in short, what character, or peculiar understanding, is more excellent than another? It is evident we can answer none of these questions, without considering which of those qualities capacitates a man best for the world, and carries him farthest in any of his undertakings. Our system concerning space and time consists of two parts, which are intimately connected together. Still less is it a constitutive principle of reason authorizing us to extend our conception of the sensuous world beyond all possible experience. We have not the slightest ground absolutely to admit the existence of an object corresponding to this idea; for what can empower or authorize us to affirm the existence of a being of the highest perfection--a being whose existence is absolutely necessary--merely because we possess the conception of such a being? The complex are the contrary to these, and may be distinguished into parts.