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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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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.

 Thus, we cognize the existence of a magnetic matter penetrating all bodies from the perception of the attraction of the steel-filings by the magnet, although the constitution of our organs renders an immediate perception of this matter impossible for us. To put the affair, therefore, to this trial, let us chuse any inanimate object, such as an oak or elm; and let us suppose, that by the dropping of its seed, it produces a sapling below it, which springing up by degrees, at last overtops and destroys the parent tree: I ask, if in this instance there be wanting any relation, which is discoverable in parricide or ingratitude? Is not the one tree the cause of the other's existence; and the latter the cause of the destruction of the former, in the same manner as when a child murders his parent? It is not sufficient to reply, that a choice or will is wanting.  Thus the sceptic still continues to reason and believe, even though be asserts, that he cannot defend his reason by reason; and by the same rule he must assent to the principle concerning the existence of body, though he cannot pretend by any arguments of philosophy to maintain its veracity. [*Footnote; The "I think" is, as has been already stated, an empirical proposition, and contains the proposition, "I exist." But I cannot say, "Everything, which thinks, exists"; for in this case the property of thought would constitute all beings possessing it, necessary being Hence my existence cannot be considered as an inference from the proposition, "I think," as Descartes maintained--because in this case the major premiss, "Everything, which thinks, exists," must precede--but the two propositions are identical. 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. When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence. This principle is not based merely upon that of contradiction; for, in addition to the relation between two contradictory predicates, it regards everything as standing in a relation to the sum of possibilities, as the sum total of all predicates of things, and, while presupposing this sum as an a priori condition, presents to the mind everything as receiving the possibility of its individual existence from the relation it bears to, and the share it possesses in, the aforesaid sum of possibilities.* The principle of complete determination relates the content and not to the logical form. According to the U.S. Census Bureau, with the following degree, here's how much you can expect to make in your lifetime: