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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, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary.

 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? It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). If the former, there is no addition made to the subject of your thought by the affirmation of its existence; but then the conception in your minds is identical with the thing itself, or you have supposed the existence of a thing to be possible, and then inferred its existence from its internal possibility--which is but a miserable tautology. It will first be proper to observe a few of those experiments, which convince us, that our perceptions are not possest of any independent existence.