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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 self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection.

 These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects. Meanwhile, by reason of the conditions of the logical exercise of our understanding, it is impossible to avoid separating, as it were, that which in the existence of a substance is subject to change, whilst the substance remains, and regarding it in relation to that which is properly permanent and radical. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. INTERNATIONAL DRIVER'S LICENSE Besides, without seeking for such examples of principles existing a priori in cognition, we might easily show that such principles are the indispensable basis of the possibility of experience itself, and consequently prove their existence a priorI. For whence could our experience itself acquire certainty, if all the rules on which it depends were themselves empirical, and consequently fortuitous? Hobbes.], in which we can suppose any object to be-in to exist, are in themselves equal; and unless there be some cause, which is peculiar to one time and to one place, and which by that means determines and fixes the existence, it must remain in eternal suspence; and the object can never begin to be, for want of something to fix its beginning. But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena.