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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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It is only causation, which produces such a connexion, as to give us assurance from the existence or action of one object, that it was followed or preceded by any other existence or action; nor can the other two relations be ever made use of in reasoning, except so far as they either affect or are affected by it.

 

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.

 It follows that, if phenomena were things in themselves, and--as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible. When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence. This leads us backward upon our footsteps to perceive our error in attributing a continued existence to our perceptions, and is the origin of many very curious opinions, which we shall here endeavour to account for.