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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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But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves 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. Philosophers are so far from rejecting the opinion of a continued existence upon rejecting that of the independence and continuance of our sensible perceptions, that though all sects agree in the latter sentiment, the former, which is, in a manner, its necessary consequence, has been peculiar to a few extravagant sceptics; who after all maintained that opinion in words only, and were never able to bring themselves sincerely to believe it. - We should also become aware that in the consciousness of our existence there was an a priori content, which would serve to determine our own existence--an existence only sensuously determinable--relatively, however, to a certain internal faculty in relation to an intelligible world.
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. Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy; the psychological and theological ideas are not antinomial. - Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist.