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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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Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence.

 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. But as they could not find in this series any primal beginning or any highest member, they passed suddenly from the empirical conception of contingency to the pure category, which presents us with a series--not sensuous, but intellectual--whose completeness does certainly rest upon the existence of an absolutely necessary cause. I can annihilate in thought every existing substance without self-contradiction, but I cannot infer from this their objective contingency in existence, that is to say, the possibility of their non-existence in itself. But as we do not attribute to continued existence to both these perceptions, and as they are both of the same nature, we clearly perceive, that all our perceptions are dependent on our organs, and the disposition of our nerves and animal spirits. And thus I should deny the existence of an infinite, without, however affirming the existence of a finite world. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. In the surgery room I learned that an acquaintance of mine was in the hospital with cancer of the bladder. 

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.

 They are the coherence and constancy of our perceptions, which produce the opinion of their continued existence; though these qualities of perceptions have no perceivable connexion with such an existence. All this being granted, it is nevertheless indisputable, that we must assume these two nonentities, void space without and void time before the world, if we assume the existence of cosmical limits, relatively to space or time.