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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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This inference from the constancy of our perceptions, like the precedent from their coherence, gives rise to the opinion of the continued existence of body, which is prior to that of its distinct existence, and produces that latter principle.

 All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented. For I do not desire, and am not justified in desiring, to cognize this object of my idea, as it exists in itself; for I possess no conceptions sufficient for or task, those of reality, substance, causality, nay, even that of necessity in existence, losing all significance, and becoming merely the signs of conceptions, without content and without applicability, when I attempt to carry them beyond the limits of the world of sense. In order to clear up this matter, and learn how the interruption in the appearance of a perception implies not necessarily an interruption in its existence, it will be proper to touch upon some principles, which we shall have occasion to explain more fully afterwards. 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 this previous condition must itself be something that has happened (that has arisen in time, as it did not exist before), for, if it has always been in existence, its consequence or effect would not thus originate for the first time, but would likewise have always existed. But the existence of phenomena cannot be known a priori, and although we could arrive by this path at a conclusion of the fact of some existence, we could not cognize that existence determinately, that is to say, we should be incapable of anticipating in what respect the empirical intuition of it would be distinguishable from that of others. we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.]