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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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The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. Solidity, therefore, is perfectly incomprehensible alone, and without the conception of some bodies, which are solid, and maintain this separate and distinct existence. To which we may add, that as long as we take our perceptions and objects to be the same, we can never infer the existence of the one from that of the other, nor form any argument from the relation of cause and effect; which is the only one that earl assure us of matter of fact. SECTION III. Of the Arguments employed by Speculative Reason in Proof of the Existence of a Supreme Being. For as they are confest to be, both of them, nothing but perceptions arising from the particular configurations and motions of the parts of body, wherein possibly can their difference consist? Upon the whole, then, we may conclude, that as far as the senses are judges, all perceptions are the same in the manner of their existence. Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. This resemblance gives us a propension to consider these interrupted perceptions as the same; and also a propension to connect them by a continued existence, in order to justify this identity, and avoid the contradiction, in which the interrupted appearance of these perceptions seems necessarily to involve us. Now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over, when I take away the whole mortal part.