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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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Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.

 First, That, properly speaking, it is not our body we perceive, when we regard our limbs and members, but certain impressions, which enter by the senses; so that the ascribing a real and corporeal existence to these impressions, or to their objects, is an act of the mind as difficult to explain, as that which we examine at present. But this relation is far from being perfect; since some of the chances lie on the side of existence, and others on that of non-existence; which are objects altogether incompatible. 
  • For reason placed it, as the conception of all reality, at the basis of the complete determination of things, without requiring that this conception be regarded as the conception of an objective existence.
 The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone. Now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist.