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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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In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. In the latter case--although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. These principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence. That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me. The persons, who entertain this opinion concerning the identity of our resembling perceptions, are in general an the unthinking and unphilosophical part of mankind, (that is, all of us, at one time or other) and consequently such as suppose their perceptions to be their only objects, and never think of a double existence internal and external, representing and represented. Moreover, as nothing happens in this subject--for it is a noumenon, and there does not consequently exist in it any change, demanding the dynamical determination of time, and for the same reason no connection with phenomena as causes--this active existence must in its actions be free from and independent of natural necessity, for or necessity exists only in the world of phenomena.