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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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For the conception merely enables me to cogitate an object as according with the general conditions of experience; while the existence of the object permits me to cogitate it as contained in the sphere of actual experience.

 But to say that any thing is produced, of to express myself more properly, comes into existence, without a cause, is not to affirm, that it is itself its own cause; but on the contrary in excluding all external causes, excludes a fortiori the thing itself, which is created. The dynamical ideas, which we are about to discuss in this and the following section, possess the peculiarity of relating to an object, not considered as a quantity, but as an existence; and thus, in the discussion of the present question, we may make abstraction of the quantity of the series of conditions, and consider merely the dynamical relation of the condition to the conditioned. Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy; the psychological and theological ideas are not antinomial. Here then we have a propensity to feign the continued existence of all sensible objects; and as this propensity arises from some lively impressions of the memory, it bestows a vivacity on that fiction: or in other words, makes us believe the continued existence of body. It seems ridiculous to infer an excellency in ourselves from an object, which is of so much shorter duration, and attends us during so small a part of our existence. 
But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere.
 As regards the mode of proof which we have employed in treating of these transcendental laws of nature, and the peculiar character of we must make one remark, which will at the same time be important as a guide in every other attempt to demonstrate the truth of intellectual and likewise synthetical propositions a priorI. Had we endeavoured to prove these analogies dogmatically, that is, from conceptions; that is to say, had we employed this method in attempting to show that everything which exists, exists only in that which is permanent--that every thing or event presupposes the existence of something in a preceding state, upon which it follows in conformity with a rule--lastly, that in the manifold, which is coexistent, the states coexist in connection with each other according to a rule- all our labour would have been utterly in vain. If the question regarded an object of sense merely, it would be impossible for me to confound the conception with the existence of a thing. We advance, rather than retard our existence; and following what seems the natural succession of time, proceed from past to present, and from present to future.