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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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Now, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary.

 
4. I distinguish my own existence, as that of a thinking being, from that of other things external to me--among which my body also is reckoned.
 
Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person.
 (We train you how to find out who to write to) 8% to 11% of the firms and people you write will call you and ask for your help. And thus, though every impression and idea we remember be considered as existent, the idea of existence is not derived from any particular impression. Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition. In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. For this very permanence is the ground on which we apply the category of substance to the phenomenon; and we should have been obliged to prove that in all phenomena there is something permanent, of the existence of which the changeable is nothing but a determination. All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented. If we suppose the existence of an infinitely perfect cause, we possess sufficient grounds for the explanation of the conformity to aims, the order and the greatness which we observe in the universe; but we find ourselves obliged, when we observe the evil in the world and the exceptions to these laws, to employ new hypothesis in support of the original one.