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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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There are only three modes of proving the existence of a Deity, on the grounds of speculative reason.

 We may, therefore, conclude with certainty, that the opinion of a continued and of a distinct existence never arises from the senses. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. 
As matter would have been created in vain, were it deprived of a power of resistance, without which no part of it coued preserve a distinct existence, and the whole might be crowded up into a single point: So it is a gross absurdity to suppose, in any government, a right without a remedy, or allow, that the supreme power is shared with the people, without allowing, that it is lawful for them to defend their share against every invader.
 
  • Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to.
 In the latter case--although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena. Whatever marks the place of its existence either must be extended, or must be a mathematical point, without parts or composition.