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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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** Colorful Maps, Illustrations, & Graphs The schema of reality is existence in a determined time. These principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence. But to say that any thing is produced, of to express myself more properly, comes into existence, without a cause, is not to affirm, that it is itself its own cause; but on the contrary in excluding all external causes, excludes a fortiori the thing itself, which is created. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. Now, if I take the subject (God) with all its predicates (omnipotence being one), and say; God is, or, There is a God, I add no new predicate to the conception of God, I merely posit or affirm the existence of the subject with all its predicates--I posit the object in relation to my conception. But if the existence of a transcendental faculty of freedom is granted--a faculty of originating changes in the world--this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception. But I can think what I please, provided only I do not contradict myself; that is, provided my conception is a possible thought, though I may be unable to answer for the existence of a corresponding object in the sum of possibilities. Besides, without seeking for such examples of principles existing a priori in cognition, we might easily show that such principles are the indispensable basis of the possibility of experience itself, and consequently prove their existence a priorI. For whence could our experience itself acquire certainty, if all the rules on which it depends were themselves empirical, and consequently fortuitous? This resemblance gives us a propension to consider these interrupted perceptions as the same; and also a propension to connect them by a continued existence, in order to justify this identity, and avoid the contradiction, in which the interrupted appearance of these perceptions seems necessarily to involve us.