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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.

Imagine the look on my face when my buddy the poolman told me he needed me to fill in for him and go clean some horny rich bitches pool.

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.

Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. Thirdly, Account for that propensity, which this illusion gives, to unite these broken appearances by a continued existence. However harmless idealism may be considered--although in reality it is not so--in regard to the essential ends of metaphysics, it must still remain a scandal to philosophy and to the general human reason to be obliged to assume, as an article of mere belief, the existence of things external to ourselves (from which, yet, we derive the whole material of cognition for the internal sense), and not to be able to oppose a satisfactory proof to any one who may call it in question. After this any one will understand how we may form the idea of an impression and of an idea, and how we way believe the existence of an impression and of an idea. If we define a cause to be an object precedent and contiguous to another, and where all the objects resembling the farmer are placed in a like relation of .priority and contiguity to those objects, that resemble the latter; we may easily conceive, that there is no absolute nor metaphysical necessity, that every beginning of existence should be attended with such an object. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. For, in this case, we consider the world as per se determined in regard to quantity, and while, in the one judgement, we deny its infinite and consequently, perhaps, its independent existence; in the other, we append to the world, regarded as a thing in itself, a certain determination--that of finitude; and the latter may be false as well as the former, if the world is not given as a thing in itself, and thus neither as finite nor as infinite in quantity.