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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 reason placed it, as the conception of all reality, at the basis of the complete determination of things, without requiring that this conception be regarded as the conception of an objective existence. [*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things. When we spend time with you, we know we are working with someone who, like us, is committed to a better lifestyle. If our senses, therefore, suggest any idea of distinct existences, they must convey the impressions as those very existences, by a kind of fallacy and illusion. Consequently, the determination of my existence in time is possible only through the existence of real things external to me. Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to. Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. The notion of a Supreme Being is in many respects a highly useful idea; but for the very reason that it is an idea, it is incapable of enlarging our cognition with regard to the existence of things.