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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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Now a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the determination of the others (for example, in a body--the parts of which mutually attract and repel each other).

 For what is contingent exists only under the condition of some other thing, which is its cause; and from this we must go on to conclude the existence of a cause which is not contingent, and which consequently exists necessarily and unconditionally. If we do not set out from experience, or do not proceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain. It follows from what has been said that the succession of opposite determinations, that is, change, does not demonstrate the fact of contingency as represented in the conceptions of the pure understanding; and that it cannot, therefore, conduct us to the fact of the existence of a necessary being. But as we here not only feign but believe this continued existence, the question is, from whence arises such a belief; and this question leads us to the fourth member of this system. 

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 Again, were we fully convinced, that our perceptions are dependent, and interrupted, and different, we should be as little inclined to embrace the opinion of a double existence; since in that case we should clearly perceive the error of our first supposition of a continued existence, and would never regard it any farther. But we must observe, that in these cases the first object is in a manner annihilated before the second comes into existence; by which means, we are never presented in any one point of time with the idea of difference and multiplicity: and for that reason are less scrupulous in calling them the same. We must, therefore, turn to the other side, and suppose that our perceptions are no longer interrupted, but preserve a continued as well as an invariable existence, and are by that means entirely the same. But I ask; Is there any more difficulty in supposing the time and place to be fixed without a cause, than to suppose the existence to be determined in that manner? The first question that occurs on this subject is always, whether the object shall exist or not: The next, when and where it shall begin to exist. The same principle makes us easily entertain this opinion of the continued existence of body.