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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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Now, if to this real in the substance we ascribe a particular existence (for example, to motion as an accident of matter), this existence is called inherence, in contradistinction to the existence of substance, which we call subsistence.

 
A miser receives delight from his money; that is, from the power it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever employing them; and consequently cannot conclude by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions.
 But if the existence of a transcendental faculty of freedom is granted--a faculty of originating changes in the world--this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception. It is impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. The former admitted intellectual conceptions, but declared that sensuous objects alone possessed real existence. From this constant conjunction of resembling perceptions I immediately conclude, that there is a great connexion betwixt our correspondent impressions and ideas, and that the existence of the one has a considerable influence upon that of the other. But although pure speculative reason is far from sufficient to demonstrate the existence of a Supreme Being, it is of the highest utility in correcting our conception of this being--on the supposition that we can attain to the cognition of it by some other means--in making it consistent with itself and with all other conceptions of intelligible objects, clearing it from all that is incompatible with the conception of an ens summun, and eliminating from it all limitations or admixtures of empirical elements. But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. The only conclusion we can draw from the existence of one thing to that of another, is by means of the relation of cause and effect, which shews, that there is a connexion betwixt them, and that the existence of one is dependent on that of the other. This opinion is confirmed by the seeming encrease and diminution of objects, according to their distance; by the apparent alterations in their figure; by the changes in their colour and other qualities from our sickness and distempers: and by an infinite number of other experiments of the same kind; from all which we learn, that our sensible perceptions are not possest of any distinct or independent existence.