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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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Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice.

 
But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.*
 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. For upon the removal of sounds, colours, beat, cold, and other sensible qualities, from the rank of continued independent existences, we are reduced merely to what are called primary qualities, as the only real ones, of which we have any adequate notion. But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. But our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible. 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. When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence. Our perceptions are our only objects: Resembling perceptions are the same, however broken or uninterrupted in their appearance: This appealing interruption is contrary to the identity: The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us: Our sensible perception s have, therefore, a continued and uninterrupted existence.