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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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If, then, we are to possess a theoretical cognition of the absolute necessity of a thing, we cannot attain to this cognition otherwise than a priori by means of conceptions; while it is impossible in this way to cognize the existence of a cause which bears any relation to an existence given in experience. It is free,and gives you a chance to get to know me better. Now, I may admit the existence of an incomprehensible being of this nature--the object of a mere idea, relatively to the world of sense; although I have no ground to admit its existence absolutely and in itself. The three modi of time are permanence, succession, and coexistence. From this constant conjunction of resembling perceptions I immediately conclude, that there is a great connexion betwixt our correspondent impressions and ideas, and that the existence of the one has a considerable influence upon that of the other. But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. But farther, what must become of all our particular perceptions upon this hypothesis? All these are different, and distinguishable, and separable from each other, and may be separately considered, and may exist separately, and have no Deed of tiny thing to support their existence.