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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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It follows that, if phenomena were things in themselves, and--as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible.

 Permanence is, in fact, just another expression for time, as the abiding correlate of all existence of phenomena, and of all change, and of all coexistence. This unity of determination in regard to time is thoroughly dynamical; that is to say, time is not considered as that in which experience determines immediately to every existence its position; for this is impossible, inasmuch as absolute time is not an object of perception, by means of which phenomena can be connected with each other. But I cannot admit that this being exists absolutely and in itself, because all of the conceptions by which I can cogitate an object in a determinate manner fall short of assuring me of its existence; nay, the conditions of the objective validity of my conceptions are excluded by the idea--by the very fact of its being an idea. 
We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it.
 

Hence this determination of my existence, and consequently my internal experience itself, must depend on something permanent which is not in me, which can be, therefore, only in something external to me, to which I must look upon myself as being related.

 On the other hand, as chance is nothing real in itself, and, properly speaking, is merely the negation of a cause, its influence on the mind is contrary to that of causation; and it is essential to it, to leave the imagination perfectly indifferent, either to consider the existence or non-existence of that object, which is regarded as contingent. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience.