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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 although we posit a thing corresponding to the idea--a something, an actual existence--we do not on that account aim at the extension of our cognition by means of transcendent conceptions.

 As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant. [SECT. 6.] We may begin with observing, that the difficulty in the present case is not concerning the matter of fact, or whether the mind forms such a conclusion concerning the continued existence of its perceptions, but only concerning the manner in which the conclusion is formed, and principles from which it is derived. But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent. At best, based on the following testimonies, I could pocket enough to fully retire. But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence. 
It is an established maxim in metaphysics, That whatever the mind clearly conceives, includes the idea of possible existence, or in other words, that nothing we imagine is absolutely impossible.
 Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. But farther, what must become of all our particular perceptions upon this hypothesis? All these are different, and distinguishable, and separable from each other, and may be separately considered, and may exist separately, and have no Deed of tiny thing to support their existence. [*Footnote; The immediate consciousness of the existence of external things is, in the preceding theorem, not presupposed, but proved, by the possibility of this consciousness understood by us or not.