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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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Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time.

 The power necessarily implies the effect; and therefore there is a just foundation for drawing a conclusion from the existence of one object to that of its usual attendant. With this purpose, we reason from an actual existence--an experience in general, to an absolutely necessary condition of that existence. In this case there remains a mode of determining the object by mere thought, which is really but a logical form without content, which, however, seems to us to be a mode of the existence of the object in itself (noumenon), without regard to intuition which is limited to our senses. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. 
  • From all this it may be infered, that no other faculty is required, beside the senses, to convince us of the external existence of body.
 In order to clear up this matter, and learn how the interruption in the appearance of a perception implies not necessarily an interruption in its existence, it will be proper to touch upon some principles, which we shall have occasion to explain more fully afterwards. These vulgar opinions, then, being rejected, we must search for some other hypothesis, by which we may discover those peculiar qualities in our impressions, which makes us attribute to them a distinct and continued existence. All our arguments concerning causes and effects consist both of an impression of the memory or, senses, and of the idea of that existence, which produces the object of the impression, or is produced by it.