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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 if we do not thus make them objective forms of all things, there is no other way left than to make them subjective forms of our mode of intuition--external and internal; which is called sensuous, because it is not primitive, that is, is not such as gives in itself the existence of the object of the intuition (a mode of intuition which, so far as we can judge, can belong only to the Creator), but is dependent on the existence of the object, is possible, therefore, only on condition that the representative faculty of the subject is affected by the object.

 As we conclude from the distinction and separability of their ideas, that external objects have a separate existence from each other; so when we make these ideas themselves our objects, we must draw the same conclusion concerning them, according to the precedent reasoning. 
This mighty, irresistible proof--accompanied by an ever-increasing knowledge of the conformability to a purpose in everything we see around us, by the conviction of the boundless immensity of creation, by the consciousness of a certain illimitableness in the possible extension of our knowledge, and by a desire commensurate therewith--remains to humanity, even after the theoretical cognition of ourselves has failed to establish the necessity of an existence after death.
 And as I wish to prove the existence of simple substances, only in relation to, and as the elements of, the composite, I might term the antithesis of the second Antinomy, transcendental Atomistic. From the mere conception of a thing it is impossible to conclude its existence.