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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 here it is observable, that even in these changes they preserve a coherence, and have a regular dependence on each other; which is the foundation of a kind of reasoning from causation, and produces the opinion of their continued existence.

 But does this definition throw any light upon the conditions which render it impossible to cogitate the non-existence of a thing--conditions which we wish to ascertain, that we may discover whether we think anything in the conception of such a being or not? If, however, I regard all things not as phenomena, but as things in themselves and objects of understanding alone, they, although substances, may be considered as dependent, in respect of their existence, on a foreign cause. We cannot bear, nor can we rid ourselves of the thought that a being, which we regard as the greatest of all possible existences, should say to himself; I am from eternity to eternity; beside me there is nothing, except that which exists by my will; whence then am I? These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects. It is therefore utterly absurd to suppose any number to exist, and yet deny the existence of unites; and as extension is always a number, according to the common sentiment of metaphysicians, and never resolves itself into any unite or indivisible quantity, it follows, that extension can never at all exist. It is sufficient only to observe, that when we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence; and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that exclusion. 

But the conception does not satisfy the question regarding its existence--which was the purpose of all our inquiries; and, although the existence of a necessary being were admitted, we should find it impossible to answer the question; What of all things in the world must be regarded as such?

 The notion of accidents is an unavoidable consequence of this method of thinking with regard to substances and substantial forms; nor can we forbear looking upon colours, sounds, tastes, figures, and other properties of bodies, as existences, which cannot subsist apart, but require a subject of inhesion to sustain and support them. It is indeed evident, that as the vulgar suppose their perceptions to be their only objects, and at the same time believe the continued existence of matter, we must account for the origin of the belief upon that supposition.