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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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Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment.

 I have already shewn, that the relation of cause and effect can never afford us any just conclusion from the existence or qualities of our perceptions to the existence of external continued objects: And I shall farther add, that even though they coued afford such a conclusion, we should never have any reason to infer, that our objects resemble our perceptions. I maintain, then, that the physico-theological argument is insufficient of itself to prove the existence of a Supreme Being, that it must entrust this to the ontological argument--to which it serves merely as an introduction, and that, consequently, this argument contains the only possible ground of proof (possessed by speculative reason) for the existence of this being. ANYONE CAN DO IT: Otherwise, not exactly the same, but something more than what was cogitated in my conception, would exist, and I could not affirm that the exact object of my conception had real existence. 
Thus the physico-theological is based upon the cosmological, and this upon the ontological proof of the existence of a Supreme Being; and as besides these three there is no other path open to speculative reason, the ontological proof, on the ground of pure conceptions of reason, is the only possible one, if any proof of a proposition so far transcending the empirical exercise of the understanding is possible at all.
 A primal being cannot be said to consist of many other beings with an existence which is derivative, for the latter presuppose the former, and therefore cannot be constitutive parts of it. 

The three modi of time are permanence, succession, and coexistence.

 Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously.