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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 is evident, that existence in itself belongs only to unity, and is never applicable to number, but on account of the unites, of which the number is composed. With a 0.2% response, that is only 10 orders for report # 1. I have already observed, that power, as distinguished from its exercise, has either no meaning at all, or is nothing but a possibility or probability of existence; by which any object approaches to reality, and has a sensible influence on the mind. 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 if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must continue to exist, although all existing things were annihilated-- we cannot blame the good Berkeley for degrading bodies to mere illusory appearances. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. His omnipotence cannot be denied, if the existence of a Deity is posited--the existence, that is, of an infinite being, the two conceptions being identical. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. But a strange anomaly meets us at the very threshold; for the inference from a given existence in general to an absolutely necessary existence seems to be correct and unavoidable, while the conditions of the understanding refuse to aid us in forming any conception of such a being.