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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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He would say, in answer to the sophistical arguments of the opposite party; If you do not accept a mathematical first, in relation to time, you have no need to seek a dynamical first, in regard to causality. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence. All the paths conducting to this end begin either from determinate experience and the peculiar constitution of the world of sense, and rise, according to the laws of causality, from it to the highest cause existing apart from the world--or from a purely indeterminate experience, that is, some empirical existence--or abstraction is made of all experience, and the existence of a supreme cause is concluded from a priori conceptions alone. How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. But the only existence cognized, under the condition of other given phenomena, as necessary, is the existence of effects from given causes in conformity with the laws of causality.