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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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It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects).

 But whatever force we may ascribe to this principle, I am afraid it is too weak to support alone so vast an edifice, as is that of the continued existence of all external bodies; and that we must join the constancy of their appearance to the coherence, in order to give a satisfactory account of that opinion. But I can think what I please, provided only I do not contradict myself; that is, provided my conception is a possible thought, though I may be unable to answer for the existence of a corresponding object in the sum of possibilities. According to this way of thinking, we ought not to receive as reasoning any of the observations we may make concerning identity, and the relations of time and .place; since in none of them the mind can go beyond what is immediately present to the senses, either to discover the real existence or the relations of objects. 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 are not discussing the above-mentioned assertions regarding the immaterial unity of the soul and the existence of a Supreme Being as dogmata, which certain philosophers profess to demonstrate a priori, but purely as hypotheses. Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations). The subject, then, of our present enquiry is concerning the causes which induce us to believe in the existence of body: And my reasonings on this head I shall begin with a distinction, which at first sight may seem superfluous, but which will contribute very much to the perfect understanding of what follows. Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.